TJT^'  ■■-      v-T^i-j" 


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tihvary  of  ^he  t:heolocjical  ^eminarjo 

PRINCETON  •  NEW  JERSEY 


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THE   BENEVOLENCE 

OF    THE    DEITY, 

FAIRLY   AND  IMPARTIALLY 

CONSIDERED. 

IN       THREE      PARTS. 


The  fii-n:  explains  the  fenfe,  in  which  we  iare  to  underfland  Be- 
nevolence, as  applicable  to  GOD.  —       /A 

rht;  il-Gond  a!Tcrts;  and  prcves,  that  this  perfedion,  in  the 
icnic  explained,  is  one  of  his  efiential  attributes* JT/. 

The  third  endeavours  to  anfwer  cbjVc^ions.  .    -    —    -  . .  /y-/^ 

Under  one  or  other  cjf  thefe  heads,  occafion  will  be  taken  to 
view  man  as  an  tnteU'tgent  moral  agent  ;  having  within  him- 
felf  an  ability  a.i\\ f?'ceclbm  to  will,  as  well  asto^/o,  in  oppo- 
fition-to  NECEssiTV  fVom  any  extraneous  caufe  whatever  :-— 
To  point  out  the  ORiGiv  of  evil,  both  natural  :{viA  moral i, 
— And  to  offer  what  may  be  thought  fufficient  to  (liew,  that 
there  is  no  tnconfiltency  between  injinite  benevolence  in  the 
Deity.,  which  is  ahvays  guided  by  injimts  rjjifdom,  and  anf 
appearances  o/evil  in  the  creation. 


By     CHARLES     CHAUNCY,     D.  D, 

Senior  Pastor  of  the  First  Church  of 
Christ  in  Boston', 


America  .-    massactiusettsj 

BOSTON:    Printed  by  PC  WARS  &  WILLIS* 
MDCCLXXXiy, 


I  NT  R  0  D  -J  c  T  :  0  :r. 


^ENEVOLENCE  is  that  quaUt^,  inthslnm-n 
mind,  without  which  we  could  not  he  the  ohjeJs 
of  one  another's  ejieeni:    Neither^  zvere  zve  zv  holly 
dejiitute  of  it,  couLi  we,  '■.whatever  other  qualities 
r^e  might  be  endowed  with,    place  that  confidence  in 
each  other,  upon  which  the  well-being  of  the  world, 
in  fo  great  a  meafure,  depends,     IVere  we  pofejfed 
of  power,  hut  no  benevolence,  it  would  operate  i:t 
"tyranny  ;  were  we  thefuhje^fs  of  wifdom,  but  no  be- 
nevolence,   it  would  be  nothing  better  than  craft  :■ 
And  the  higher  we  enjoyed  thefe  properties  in  degree^ 
the  greater  reafon  we  Jhould  have,  had  we,  at  the 
fame  time,  no  benevolence,  to  foun  one  another  through 
fear  of  mifchief.    It  is  benevolence,  tempering  our 
other  qualities,  and  making  way  for  their  exercife  in 
the  methods  of  kindnefs,  that  conflitutes  us  worthy 
obje5ts  of  each  other  s  love,  and  lays  the  foundation 
for  that  miildal  trujl  between  man  and  man,  without 
which  there  could  pe  no  fiuh  thing  as  public  happi-* 

nefs. 

And  this  olfervation,^  extended  to  all  other  crea- 
ted intelligent  agents,  is  equally  true:  Tea,  it  is  fo 
far  true,  with  refpe£t  even  to  the  uncreated  Supreme 
Being  himfelf,  as  that,  if  we  had  no  idea  of  him  as^ 
benevolent,  we  could  not  eileem  hrm,  though  we 
rr.lght  fear  hhn :  Neither  could  we  place  our  cruil 
in  him,  though  we  might  inafervile  way,  do  homage 
to  him.  Benevolence  is  that  ingredient  in  his  cha- 
racter which  exhibits  kirn  to  our  view  as  amiably 
perfect,  and  worthy  of  our  warmeft  love,  and  in- 
tire  confidence.     His  other  attributes,  fepcrate  froin 

thisy 


iv.  I  N  TR  0  D  U  C  T  I  O  N. 

this  J  areinjuff.cient  to  h'Jpre  thcfe  cfc^kns  ;  rcr  az^^ 
.they  itideed  nt  cM Juitcd to Jucb  a  ].  urjcjc .  ^^Etcnaty 
end  immenftty  aml.ze  our  thoughts  :  ir finite  khcvj- 
iedge  and  wijdom  fill  us  with  cdmiration  :  Onjd^o^ 
tence^  or  irreftjlahle  fczver,  is  great  mid  adcralU  ; 
huty  at  thejame  thne^  if  ccrfiidered fi.m^ly  ly  itjdfiy 
'lis  aljo  dreadful  and  terrible  i  Jjcjnihicn  and  ma- 
jeftyj  clothed  with /^erfe^  and  inifarticl  jufiAce^  is 
worthy  of  our  high  efipraifes  \  butfiiUto^mutrz  it  ap- 
pears rath::r  cvjfid  and  venerable^  than  the  chjc6i  of 
difire  and  love  :'  Hclii.fs  and  purity  are  inexp-nfjih  ty 
beautiful  and  amiable  perfe^icnsj  lut  of  tec  bright  a 
^lory  for  firmer s  to  contemplate  with  delight,  ^'is  gccd- 
h^'s  that  fi}d foes  the  idea  of  God,  andrcprefeiAs  him 
to  us  under  the  lovely  charatler  of  the  belt  as  well 
cs  grectefi  Eeir.g  in  the  iiniverfe,  ^J his  is  that  attrt^ 
butey  which  both  in  itjelfis^  i:? finitely  amiable,  andy 
cs  a  7round-work  inte)  woven  with  all  the  other  per- 
fe5tionS  of  the  Divine  Nature,  makes  every  one  of- 
t,?crn  alfoto  J^eccnu  ohjcFts  of  our  love,  as' well 'as 
cf  our  admiration^  Immenfe  and  eternal,  gc^dnefs, 
^codnefs  all-pozverfil  and  all- wife,  gcodnejs  invcjied 
'With J uj'T erne  dominion,  and  tempering  the  rigor' of 
unrdi'hting ynftice  :  I'his  is  indeed  the  defcripticn  of 
a  Perfect  Being  ;  a  character  truely  'worthy  of 
God."* 

But  though  Benevolence  thus  ef>entially  enters 
into  the  character  of  the  Deity,  •//  has  been  'clje^Jcd^ 
to  by  fome,  and  abufed  by  others.  And  it  may  fe, 
more  olje^ions  have  been  levelled  againft,  and  great- 
er reproaches  afi  upon,  this  attrilufe  cf  the  Divine 
Nature,  than  any  cf  the  ether  ;  though  it  is,  in  it- 
*  Dr.  CU:1:'3  fcr.T.oiis. 


I  N  r  R  O  D  u  c  r  1  O  N.  V 

felfy  the  moft  lovely  of  all  the perfe5Hons  of  God ^  and' 
cm:ne:itly  to^J  -^crfii^ibn^  isohich^  being  intimatdy 
conjoined  with  the  refty  in  all  their  exerciJcSy  is  the 
true  and  only  foarce  cf  all  created  exiftence^  and  de^ 
-p  en  dent  happinefs^  whether  in  prejent  pojjeffion  er  fu- 
ture profpetl. 

IVith  refpe^  to  fomc,  their  ahufes  of  the  Divine 
benevolence  dontfo  much  fpriug  from  any  diJiinuJ 
notions  they  have  formed  of  the  nature  of  this  prin- 
ciple, as  exifing  in  the  Deit)^  i  or  the  methods,  i}v 
which  they  conclude  it  ought  to  operate,  as  frcni  a- 
\yrong  ilate  of  mind,     ^they  are  dijfatisfied  with 

--their  fit uation  in  the  world,  and  quite  cut  of  humour, 
hecaiije  they  dont  partake  fo  liberally  of  the  good 
things  of  providence,  as  they  imagine  they  7night  do, 

■  And  their  dif content  is  flill  heightened  if  they  meet 
with  dif.ipp'jintmrnts,  and  are  reduced  to  Juffering 
ci'^ciuifiances,  though  by  their  own  folly.  And  be- 
ing out  of  frame,  uieajy  and  refllefs  in  their  fpirits, 
they  fi 'id  fault  with  their  Miker,  and  vent  thenf elves 
i.z  reflexions  on  his  goodnefs.\as  though  it  were  great- 
ly defeXive  :  O'herwfe,  as  they  imigine,  a  more 
advantageous  condition  in  life  might  have  been  allot- 
ei  to  them  ;  and  would  have  been,  if  theldirizY  had 
been  as  good  as  they  canfippofe  him  to  be.  ^heje  are 
the  complain' s,  by  which  the  infinitely  benevolent 
Creator,  arnd  Governor,  of  all  things,  is  abujed  by 
the  lefs  knowing  and  inqitifiiive,  who  are  the  mofi 
vm^rous  :  But,  as  their  complaints  do'nt  fo  much 
originate  in  judgment,  as  a  liad  romper  of 
in:nd,  this  chiefiy  needs  to  be  reHified,  and  then 
ijjcir  coraplaints  w'Jlcezfe  of  t;;/•/^ 

nere 


vi         I  Nr  R  0  D  u  c  r  I  O  N: 

^?eye  are  others  jwhofe  ohjcExions  againJltheT)\YmCi 
Benevolence  arifesfrom  a  vain  mind,  'proudly  ajp~ 
ring-  to  comprehend  that  which  is  above  the  reach  of 
their  capacities,^  Some  appearances ^  in  the  conjlitu- 
tion  of  nature y  ayid  government  of  providence y  are 
Juch  as  they  can't  account  for,  upon  the  plan  cf  in- 
finite benevolence,  ^hey  find  themfelves  unable  t& 
conned  thefcy  with  other  appearances y  fo  as  to  con- 
fiitute  an  whole  which]  they  diftintiiy  and 
particularly  perceive  to  be  an  ablblutely  good 
ciiCy  free'd  from  all  difficulties  :  And  they  are 
therefore  rather  dJfpofed  to  difpute  the  exijlence  of  an 
infinitely  perfeft  principle  of  benevolencCy  than  to 
call  in  quefHon  their  own  capacity  to  fee  through  the 
whole  of  its  operations  :■  Though,  if  there  be  Juch  a 
^rinciplcy  it  mufi  be  employed  about  the  univerfal 
f}fi:cm  of  things '^  andy  for  that  reafoHy  require  an 
underflandingy  in  order  to  adjufl  its  exercifeSy  that- 
can  take  in  connexions y  and  dependencicsy  vaftly 
trafifcending  the  mofi  enlarged  conceptions  of  Juch  ira- 
perfeX  creatures  as  we  are,  JS^othing  can  be  fuf~ 
Jicient  to  fatisfy  fuch  cbjeElorSy  till  they  have  firfl 
learnt  to  be  mcdeft ,  entertaining  juji  appreherjions 
of  their  own  weaknejsy  and  the  unje  arch  able  great- 
nefs  and  goodnefs  of  God. 

nere  are  yet  other Sy  whcje  objedtions  againfly^ 
and  abufcs  ofy  the  benevolence  of  the  Deity,  take 
rife  from  their  miiconc^ptions  of  the  nature  of  this 
JDivine  attribute.  Having  formed  to  themjclves 
wrong  appreherjions  of fupr erne  abfolute  benevolence y 
^nd  the  methods  of  its  difplay^  they  either  deny  that 
God  is  thus  benevolent y  bccaufc  JcrriC  detached  ap- 

pearances 


i  N  r  Ro  B  u  c  r  1 0  K      vil 

.pearances  ofgoodnefs  are  not  Juch  as  they  zvere  led'^ 
frvni  their  miftakcn  notions,  to  expe^  they  jhoidd  he: 
Or  elfe,  they  reproach  this  glorious  attribute  of  the 
Divine  Being,  giving  falje  and  dijloonour able  repre-^ 
Jentationsofit,  conformably  to  the  erroneous  thoughts 
they  have  previoufly  entertained  of  its  nature,  or 
manner  of  exercile. 

Some  there  he  who  feein  to  have  no  other  idea  of 
abfolutel/  perfect  benevolence,  than  an  uncon- 
controulabie  impulfive  principle,  neceffarily  ur- 
ging onto  the  greateft  comiminication  of  goody  anS 
the  total  prevention  of  evil;  its  preventionfo  as  that 
it  fljould  have  no  place  in  the  creation,  in  any  jhape^ 
or  vie-u)  whatfoever  :  And  the  tonfiitution  of  nature ^ 
not  falling  in  with  this  notion  of  goodnefsjhey  queflicn 
the  reality  of  any  principle  of  henevclence :  Not  confi- 
de rim  that  benevolence  iffeated  in  an  infinitely  per fe^ 
mind,  like  God's,  is  never  exerted  Hv,:dly,  orw^zt^^ 
fdiVily, hut  always  under  tbeccndu5f  ofreafon  and  wifi- 
dom :  Which  thcu^ht  juftly  purfued,  willfufficient- 
ly  account  for  all  appearances,  however feemingly  /?;- 
cr,  nfiftent  with  goodnefs  -,  as  we  may  have  occafion  to 
Jhew  hereafter,  in  its  proper  place  :  fVhereas,  d 
principle  of  henevclence,  thorn- h  of  infinite  propel- 
lino:  force,  if  not  guided  in  its  operations  ^j  wifdom 
c;7r/ intelligence,  infte  ad  of  producing  nothing  but 
good,  7night,  by  blindly  countera5ling  itfelf  produce. 
Upon  the  whole,  as  the  final  refult  of  its  exertions ^ 
infinite  ccnfufion  anddifi/rder. 

The  effect  r/miilaken  7iotions  of  Divine  Gocdnefsy 
in  others,  is,  not  their  denying  that  God  is  gocd,  in- 
finitely good^  ht  /peaking  reprgachfiilly  of  this 

attribvM 


via        I  NT  P.O  B  U  €  r  I  0  K 

eth'ihuieofJjis  noMrt.  Andy  prrhaps^  the  reflcBi- 
ens  ivhicb  have  been  caft  upon  the  benevcknce  of  th\ 
Deit}',  from  this  caufe^  _  have  been  equally  malig- 
nant with  a  total  denyal  of  it^  end  dene  as  much 
dijfervice  to  the  infer  efl  of  true  religion ,  and  real  vir* 
/ue,  in  the  wcrld.  A rture  jhocking  idea  can  Jcarce 
he giz'en  of  the  Deity,  than  that  which  reprefents^ 
him  as  arbitrarily  dooming  the  greater  part  of 
the  race  of  men  to  eternal  iriifery*  Pf^as  he  whol- 
ly deftitute  of  goodnefsy  yea^  pcfitively  malevolent 
in  his  nature y  a  worje  reprefentation  could  7wt  be 
well  made  of  him.  And  yet  y  this  is  the  true  import 
cf  the  dolfrine  of  7ih{o\\Mt  and  iinconaitional  re- 
iprobation,  as  it  hns  been  taught y  even  by  thrfe  who 
prcfejs  faith  in  God  as  a  benevolent,  yeay  an  infi- 
nitely benevolent  Being  :  But  they  c<uld  net  have 
taught  this  d:^rineyit  would  have  been  impoffihle,  if 
they  had  nnt firfi  entertained  intireiy  wrong  concept 
tions  of  benevolence  y  as  attributed  to  the  Deity.  '^/V 
indeed  fl range  that  anyy  who  feel  within  therrf elves 
the  wrrking  of  kind  offetlicriy  fhculd  give  in  to  an 
opinion f  reproachful  to  the  Father  cfmrrcies.  'To  be 
Jure  their  ideas  ofgoodnefs  in  God,  if  they  have  any y 
mufl  be  totally  difjer^nt  froin  all  the  ideas  we  have 
cf  ^ovdnefsy  as  we  apply  the  terfn  to  oiirfelves,  cf 
any  created  intelli'^ent  agent  whatjoever.  And  if 
their  irjeas  are  thus  different y  and  may  ccnfequcntly 
Jignify  the  fame  thing  with  what  we  call  cruelty  in. 
ineny  or  any  other  creatures  endowed  with  morai. 
agency  y.  they  can  really  mean  nothing  when  they  Jay  y 
that  Gcd  is  good :  And  it  is  of  no  import anccy  vfnot 
the  leaflfignificancy^  whether  they  call  him  good,  cr^ 
not.  -  ^^'"^ 


}  jY  r  R  0  D  u  c  r  I  O  N. 


131 


.    Fromthifey  andfucb  like  catifss^  hs  tb.tt  is  ^^ood 
Jo' far  beyr,nd  all  other  heln-Si  as  that  it  riiy  be jup^'-^ 
Ij  /aid  of  him,  in  a  comparative  fenfe,  he  only  is 
good,  has  been  bajely  traxucsdy  either  by  objeftions 
dyainil  the  exiftsace  of  any  frinchle  of'^codnejs  in  lAryiy  »^ 
orby^\\c'\  reprefeatations  of  it  as  havetendea  toexhi*  \ 
hlthi}nJothe-vic:aoftheworli^rather  an  odious  than  • 
al^v^lybein'^.  An  attempt  therefore  to  rem-^ve  awry 
ihfe  objeSllons,  wipe  off  fbefe  afperftmSy  and  Jet 
forth  }hs  be:i^voknce  of  the  D.-^icy,  in  its  true 
glory,  zvtll  not  be  cnndem-ted  as  a  thin-y  needlefs, — 
This  is  the  defirn  of  the  pr^Jent  undertaking  ;    an. I  I 
have  the  rather  entered  upon  it,  as  Ian  fully  perfiia- 
dedy  that  the  knowkdge  of  God,  in  his  amiable  beau^ 
if 2  as  an  infinitely  benevolent  beinr,  will  lay  thebefi 
andfirefhf^mideiionfor  that  fincere  ejleemof  hi'^n^ 
and  love  to  him,  and  trufi  and  hope  in  hhn,  in  which 
confifis  the  Ju:n  of  true  religion, 

I  (jo  all  offer  what  I  have  to  fay,  in  prfecution  nf 
this  deftgn,  under  thh  three  following  general  heads, 

I.  I  [ball  af certain  the  fenfe  in  which  I  attri- 
bute perfect  and  abfolute  benevolence  to  theT><t\x.j. 

II .  I pdl  look  into  the  natural  and  m  -^ral  world, 
and  endeavour  to  make  it  evident,  from  what  is 
there  to  befeen,  that  this  is  the  ilea  we  aremifl  ob- 
vloii^.y  and  fairly  led  to  form  ^/God. 

-  III.  T  P»o all  examine  /^•t/c' appear^ices  which 
fhiy  be  alled^ed  as  objections  againji  the  fupremely 
perfed  benevolence  of  theD^izy,  and  Jbozv  that  they 
ate  no  ways  mconfijlcnt  herewith. 

And  in  d/fcoirfmr  to  thefe  poinfs,Ijhall  rather  a")- 
fly  to  mens  un  ierdm  dings, //j;?;; /-*>?;>  imiginiti- 
\  ons^ 


^       f  N  r  A  0  3  u  c  r  1 6  iX 

ens  ;  endeavouring  to  Jet  what  I  have  to  Jay  in  tht 

clear  eft,  andjirongeji  point  of  rational  lights  that  I  • 

am  able.     And  if  I  Jljould  now  and  then  be  led  to 

Jfeak  of  things  abllrufe  />;  their  nature^  I  hope^  I 

Jhall  give  ?to  jufl  occaficn  for  complaint y  that  I  talk 

Jo  as  not  to  be  underjlood.     And  if  1  fhould  be  really 

unintelligible  to  an  attentive  reader^  tolerably  verjed 

in  Juch  matters i  I  am  willing  it  JJooidd  he  attribute 

edy  not  Jo  much  to  the  objcwrity  of  the  things  them- 

JelveSy  as  to  my  own  confufed  conception  of  them.  For 

it  is  with  me  a  fettled  pointy  that  any  man  may  ex* 

frejs  that  clearly  and  intelligibly y  of  which  he  has 

dear  and  dijlin5t  ic-'eas  in  his  own  mindy  unlejs  he  is 

either  criminally  riegli^enty  or  has  Jome  deftgn  to  Jews 

hy  covering  himjelfwith  chuis  ani  4arknejs, 


t  A  R  r    ii 


'JPaRT  I.     Bxptaining  Benevolence  as  aUrllutci 
/<?  sbt    DEITY. 


TH  E  firft  Aing  ncccffary,  in  trfatang  of 
Divine  Benevolence  is  to  afcertain  the  fenj^i 
in  which  this  perft:5}ion  is  afcribed  to  the  Beii^. 
In  order  whereto^ 

It  may  be  proper  to  begin  with  fixing  th^ 
general  notion  of  goodnefs,  as  a  moral  attribute. 
And  here  we  Ihall  meet  with  no  great  difficulty.. 
We  have  clear  and  diftind  ideas  of  this  moral 
quality,  *Tis  as  readily  perceived  by  the  minci 
as  any  fenfible  quality  whatfoever^  and  as  readi- 
ly diflinguifhed  from  all  others. 

*  A  principle  difpofing  and  prompting  to 
the  coinmunication  of  happinefs/  is  the  firft 
idea  that  enters  into  its  compofition.  As  there- 
fore perceivi77g  beings  only  are  capable  of  hap- 
finefs,  they  only  are  the  objc^s  of  goodnefs. 
nanimate  matter^j^  'tis  true,  in  all  its  various 
forms,  rnay  paffively  be  the  occafion  of  happi- 
fiefs,  CO  creatures  that  are  either  fen Tible,  or  in- 
ieliigent.  And,  npon  this  account,  it  may  be 
Coafidered  as  an  objecb,  about  which  goodnefs 
may  be  employed,  and  by  means  of  which  it 
H>ay  be  priwiiftfte^  :     Though,  being  void  of 

perception, 


p.        THE    BENEVOLENCE 

perception,   it  cannot  itfelf  imnnediately  be  th«^ 
cbi'v  ^:L  of  g-ooc-nefs,  hecaufe  an  incapable  ivhjtd: 

?cf  I'Up^inefs.  IJut  Vvhatever  beings  are  encc-«f- 
ed  \shK  percept  ion  y  as  they  are  hereby  rendered 
c:  pable  of  hf  ppinefs,  in  rn  highqr  cr  lower  de- 
gree, in  picjorrion '  to  their  facnkies,  they  ^rc 
the  T-  K ;  tr  objedfs  of  gocdnefs  :  And  gocdnefs 
corff^s  in    *  r  difpcftion  to  make  the m  happy.' 

n  .  *  1 1'ls  oif}  ofnipn  allC'  rrAifi:  be  exerted  freely.* 
Ard  her'  e  ii  is  that  we  don't  attribute  gccdnefs, 
£i.  a,  ch2r:6Ler,  to  the  Irute  creatures.  Not  that 
tliey  exift  v/ithout  kind  propenf^ons^or  that  hap- 
pirirfs  to  ethers,  ir  vmcus  kinds,  is  rot  the  ef- 
.f(  (51  of  their  feveral  exertions  :  But  as  thcfe  hi- 
//?;/f?/w  pAiinriples  are  thrown  into  exercife  by 
'ii.ulardcf.l  imfulfey  we  look  upon  the  cVii'tnchy  in 
wi.cm  they  are  iirpl.  nted,  as  infTruments  only 
in  the  diffufion  of  gccd,^  not  the  t^iOral  caujes  of^ 
it.     Cominunicated  happirefs  nfiufi  be  the  cho- 

.  fe7i  a^  oi  icmt  agent ,  otherwife  v/e  never  con- 
f'der  it  as  a  moral  qualify y  ard  call  it  ccmmenda- 
lle  goodrefs.  /cccujnglyj  the  gtcd  many  is 
not  a  meer  p^ffi've  ivfirumcnt  in  the  btflowipent 
of  good  :  Neither  do  we  call  a  iman  gcod^ 
tho'  he  does  g:ood,  if  it  be  bef  de  his  intent!- 

,  on,  and  by  accident  only.  Bet  heis  the  good  many 
and  he  only, who  vcluntarily  adsfpr  the  benefit  of 
otheis.     His  eft ces  of  kindrefs  r're  tl  e  refiik  of 

free  choice  ;     and  for  this  reafon  we  apply  good- 

nefs  to  hin'i,  vinder.  ihe  roticn  of  a  fncrd  virtue. 

This  difpo^-'ion    rriifl   alfo   be  exerted  with 

a  truly  benevoleiic  defi^n.    A\  e  don't  call  that 


OF    THE    DEITY;-  i% 

man  good,  whofe  a(^"Ions  may  be  produ(5rlve  of 
good  to  others,  if  it  was  befide  his  intention  in 
doing  them  :  Much  lefs  will  he  dcferve  this  cha- 
rafter,  if  he  did  them  with  a  view  to  ferve  him- 
fcif  only,  not  them.  And,  inftead  of  benevolent, 
he  will:  be  quite  the  reverfe,  if,  in  the  inftances 
\vherein  he  mai\ifc(l"s  goodnefs  to  others,  his  de- 
fign  is  to  entrap  and  enfnare  them;  making uffe 
of  that  which  has  the  appearance  of  intended 
kindiiefs,  as  an  enticement  to  lead  them  afide, 
iLnd  br'tn;^  upon  them  fome  greater  evil.  A  worfe 
character  can  fcarce  be  given  a  man.  It  is  in- 
deed the  chara6ler  of  that  Being,  w^ho,  of  all 
Beings,  is  the  moft  malevolent. 

In   fine,  '  this  dlfpofition  mufl  be  ei-iercifed 
Tjnder  the  guidance  of  r^?^^;^,  and  in  confllency 
with  ri{bf  and  Jii  condutc :'     Nor  otherwife  do 
we  confider  it  as  a  moral  perfe6tion.     If  we  look 
wiihin,    4nd  reflect    upon   our  perceptions,  we 
ihall  find,    that  our  idea  of  benevolence,    as  a 
commendable  quality,  is  not  a  finglc  difpofition  ; 
but  a  difpofition  cxercifed  under  the  condu6Lof 
vitelligeyicey  and  within  the  limits  of  7noral  truth 
and  right.     Conformably   whereto,  experienoe 
reaches  us,  that  we  do'nt  expe6i-,  that  the  m:n, 
yve  call  benevolent,  fhonld  aA  for  our  advantage 
svithout  thouo;ht,  and  at  random  :  We  fho'^kl 
elleem  fuch  hrind  benevolence  great  weaknef-s^ 
and  look  upon  the  expreffions  of  i&  as  little  bet- 
ter than  {o  many  indances  of  folly.     N>-:thcr  do 
we  expect,  that?  the  benevolent  man  iliould  -lo 
ijakindofficesj  in  contradiiftion  to  the   kno.vii 


J4        THE    BENEVOLENCE 

■lawsofjuflice  and  truth.  Such  a  difplay  ofgood- 
jiefs  would  make  an  odious  appearance  to  our 
uncorrupted  minds,  and  we  ihould  rather  call 
Jt  an  inflance  of  vice,  than  virtue.  The  truth  is, 
whenever  we  fpeak  of  benevolence^  as  a  moral 
charadler,  we  confider  it  as  direifled  by  wifdomi 
and  exercifed  within  the  hov^ndis  oi right  reajoni 
^nd  the  more  wifely  and  juflJy  it  is  conducted, 
and  exercifed,  the  higher  do  we  rife  in  pUr  eftr- 
ination  qf  it,  as  a  hvely  quality. 

Thefe  are  the  ingredients  that  ccnftitutc 
t\\t  compleat  general  idea  of  nioral  goodnefs  ; 
nvhich  is  the  lame,  whether  we  apply  it  to 
men,  or  angels,  or  aiiy  treated  intelligences  what- 
foever  5  or  even  to  the  Supreme  Being  himfelf. 
Only,  when  we  afcribe  goodnefs  to  the  jyeityy 
we  mufl  renioye  away  all  defeds,  and  conceive 
cf  it  as  infinitely  perfe^,  Goodnefs  in  men  is  al- 
ways mixed  with  frailty  and  imperfecflion.  Even 
in  angelsy  and  the  higheft  order  of  created  moral 
agents,  *cis  fmite  and  defective.  But  as  to  the 
quality  icfclf,  'tis  thc/ame  in  kind,  in  all  intelli- 
gent moral  Beings  whatfoevcr.  Every  Being, 
in  heaven  and  earth,  to  whom  this  attribute  may 
be  applied,  partakes  of  the 'fame  quality,  thouga 
not  in  the  fame  manner y  nor  in  the  fame  degree 
and  proportion. 

Some,  I  am  fenfible,  pretend,  that  the  good- 
nefs, and  other  moral  attributes  of  God,  are  not 
only  different  in^d-^r^^,  but  in  ^/Wlikewife,from 
moral  qualities  in  the  creatures  :  infomuch  that 
the  words  goodnefs,  juilict,  veracity,  and  th^ 

like 


or    THE    DEITY,  sj 

ijke,  are  no  ctherwife  applicable  to  the  Deiiy^ 
than  as  they  ftr.nd  to  iignify  foine  U7iknown 
qualities,  anfi'erable  indeed  (as  they^unintelli- 
bly  fpeak)  to  thofe  difpofitions  in  inferior  moral 
agents  -,  but  yet,  in  their  nature,  altogether 
tranfcendent,  and  not  to  be  conceived  of  by  us. 
But  this  is  certainly  a  molt  abfurd  notion.  For» 
if  when  we  apply  the  terms  good,  juft,  faithful^ 
and  the  like  to  God,  the  qualities-  fignifitd 
by  thefe  words^  are  applied  to  men,  or 
other  created  intelligent  agents,  arc  not 
the  qualities  intended,  but  other  inconceiv^ 
'able  ones  of  a  quite  different  kind,  we  really  meart 
nothing  when  we  fay,  that  God  is  juft,  true,  and 
faithful ;  but  afcribe  to  him  an  unkno'Ubn  charac- 
ter. In  which  cafe,  how  can  we  make  him  the 
i)bje61:  of  our  adoration  and  worfliip  ?  We  muft 
certainlv,  upon  this  fuppofition,  worfhip  him 
as  an  unknown  God,  if  we  worfhip  him  at  all.  The 
truth  is,  we  muft  know  what  goodnefs,  jullice, 
and  faithfulnefs,  in  God,  are,  or  we  fhall  unin- 
telligibly apply  thefe  attributes  to  him  ;  ufing 
words  that  have  no  meaning  at  all  :  Arid,  with- 
out all  doubt,  we  are  capable  of  this  knowledge. 
The  moral  attributes  of  the  infinitely  perfeft  Be- 
ing, 'tis  true,  are  incomprehenfihle  by  fuch  narrow 
iinderftandings  asour's,and  perhaps  by  the  un- 
derftandings  of  ail  creatures  whatfocver.  Butthis 
does  not  mean,  that  we  know  nothing  at  all 
about  their  true  nature  ;  but  only  that  xki^w  mode 
tfexiftence,  manner  of  exercijc,  and  decree  of  per  ^ 
fe^iov,  tranfccnd  our^  and  all  other  finite,  capa- 
cities 


ji6        THE    BENEVOLENCK 

cities.  In  this,  fenfe,  the  moral  qualities  of  the 
Deity  fiirpafs  all  underftanding  ;  v/HHe  yet,  we- 
havie  as  pofitive,  clear,  and  diftindl  ideas  of  their 
real  nature,  as  of  the  nature  of  any  qualities  ap- 
plicable to  ourfelves  :  Infomuch  that  we  may-j 
with  all  dcfirable  ccrtaintjTj  argue  fronr.  thehi^ 
to  the  direding  of  our  worfliip,  forming  our 
expectations;  founding  our  hopes,  and  govern- 

1*ng  our  condud: :  Nor  otherv/ile  would  religion 
)e  an  intellfgible,  or  reaJonahU  fervice.  I  rhay  add 
K^re,'  the  opinion  which  iTlakes  moral  qualities^ 
in  God,  totally  different  in  kind,  from  mdral  dif- 
pofitions  in  men,  and  other  inferior  intelligent 
Agents,  is  altogether  tminteUigihle.  We  have  -no 
inceptions  of  different  kinds  of  goodnefs,  or 
juflice,  or  veracity;  tho'  our  ideas  of  a  difference! 
ih  degree,  betv/een  thefe  qualities,  are  clear  and 
diftindt.  Accordingly,  nothing  more  coiT  mort 
than  to  fpeak  of  goodnefs,  and  juflice,  and  faith- 
fulnefs,  as  qualities  7nore  or  lefs  excellent  and 
perfect,  in  proportion  ro  the  manner,  and  degree, 
of  their  exercife.  But  wc  never  feverally  diitin- 
guilh  thefe  qualities  into  kinds,  attributing  c^lt 
JbW  of  goodnefs,  or  juilice,  or  veracity,  to  thefd 
beings,  and  another  to  thofe.  Nor  indeed  is 
there  any  foundation  in  truth  for  fuch  a  diflinc- 
Vion.  They  are  properties,  in  their  nature,  in- 
variably one  and  the  fame, whatever  fu bjedis  they 
^reapplied  to,  whether  finite  or  infinite,  Ciod  hi^ 
man.  And  it  wtuld  begrofsly  abfurd  !o  \\\^\i\ 
them  feverally  into  J^rts,  as  tnily  fo  as  if  ^t 
ihould  divide  roimdnefs,  or fquarenefs  into    dtffe* 

rent 


07     THE    DEIXr.  J7 

■l 

7cnt  kinds  of  roundnefs  or  iquarenefs.     We  pro- 
perly diftingiilOi  thefe  figures  into  7nore  pe^feSt  or 
'\lcf5  perfect  ;  and  wc  hav e  diftin6l  ideas  of  fu ch  a 
^Hifferenre  :  Biic  of  different  kinds  of  roundnefs  or 
^■'Jqiidmiefs ,  we  have  no  idea  at  all  :  And  thus  to 
.diftingiiiih  therrt  is  a  felf-evident  abfiirdity.  The 
fame  is  triie  of  goodnefs,  and  all  other  moral 
qualities.    They  are  invariably  one  dnd  the  lame 
tiling  in  Jd?idy  whatever  beings  they  are  applied 
.  to.  .The>f  are  incapable  of  a  di vifion  into  different 
"kinds.    y>^e  have  not  the  leafl  conception  of  fuch 
a  difference;  tho' we  clearly  underfland  what  is 
/i;ieant,  when  they  are  diilinguifhed  as  to  their 
'  ^degree's  of  perfection,  and  ntodes  of  exercife.     So 
...that  to  aicribegoodilefii  and  juilice,  and  x\\t  like, 
to  God ;  and  to  lliy,  at  the  fame  time,  that  xh-^^Q 
qualities,  as  applied  to  him,  mean  fomething 
wlioUy  different  in  kirid  from  what  they  mean, 
when  attributed  to  inferior  m.oral  agents,  is  to 
Uik  in  the  dark;  ufing  words  witho tit  any  ideis: 
The  terideacy  of  which  mud  be  to  deilroy  ill 
real  knowledge  of  xh^  nioral  chara(flcr  o(  tlieSu* 
prem  J  Creator,  and   confequently  all  reli^Jon  ; 
for  if  we  have  no  ideas  of  the  moral  attributes  of 
Gody  we  can  have  no  foundation  on    which  to 
b  .lild  any  rational    religion,    but  mufl  live  aj 
wlthoLit  God  in  the  world. 

It  appears  then,  lipon  the  whole,  that  th-- 
pDodncfs  of  GW,  is  ihz  fame'  thing  with  goadnefi 
in  all  other  intelligent  moral  being5  ;  allowincr 
i)nly  adue  difference  in  J.--r.v  and /r^j!)^r/^;;.  So 
that  if  wc  remvv^  from  ^mr  ideas,  e^^cn  of  a  good  ^ 
C  .  man; 


i8        ^HE    BENEVOLENCE 

man,  all  frailties  and  defe6ls,  and  add  to  it  bound- 
kfs  perfedion  in  mode 2.nd  degree,  we  fliall  entertain 
juft  thoughts  of  the  Divine  Benevolence,  and  need 
not  fear  being  led  into  a  miftaken  notion  of  this 
mod  glorious  attribute  of  the  Supreme  Being, 

But  it  may  be  worth  while  to  be  flill  more 
particular,  and  critical,  in  the  appllcatidn  of  the 
general  idea  of  goodnefs  to  God,  and  in  going  over 
its  feveral  parts  as  thus  applied. 

^  A  natural  difpofition  then  in  the  I}^/if>',  moving 
him  to  the  communication  of  happinefs,"  is  the 
firft  ingredient  in  the  notion  of  goodnefs  as  at- 
tributed to  hnn.  When  1  fpeak  of  goodnefs  as  a 
natural  dijprf/tion  in  the  Deity,  I  would  be  uh- 
derftood  to  mean  a  certain  ftaie  of  miiid^  call  it 
inclination,  propenfion,  dilpofition,  or  whatever 
elfc  may  be  thought  more  proper,  analogous  to 
wliat  is  f  gnified  by  a  henevclcnt  dijpcjltion  in  meni 
or  any  other  created  moral  ageats.  Such  a  dif- 
pofition we  find  within  ourfelves.  'Tis  natural 
to  us,  one  of  the  principles  implanted  in  our 
original  frame,  ancf  what  we  all  partake  of,  in  a 
lefs  or  greater  degree.  And  Ibme  principle  ah- 
Iwerable  hereto,  I  fuppofe  inherent  in  the  nature 
of  the  Supren^iC  Being,  -dLVMl  nccejfary  in  him,  in 
the  fame  fenie  that  intelUgcnce  is  a  natural  anc( 
necejfary  perfeftion  :  Infojnuch  tliat  v^e  Ihould  as 
truly  wrong  him,  to  conceive  of  him  without  a 
benevolent,  as  without  an  intelligent  principle  i 
Only,  the  principle  of  benevolence  in  God,  like 
that  of  intelligence,  ought  always  to  be  coiiTi- 
dcred  as  inf.jiitely ^erfc^J^  both  as  lo  its  mcdd'o^ 

cxiilenccj 


OF    THE    DEITY. 


>9 


cxiflcnce,  and  mamier  and  degree  of  opwation  : 
Nor  fhoLild  we  allow  ojrfelves  to  think  of  this 
difpofition  in  the  Deity^  without  removing  out  of 
pur  nninds  thofe  weaknefTes  and  impcrfe6lions, 
which  attend  the  like  difpofitions  in  ourfelves. 

In  order  whereto,  and  to  help  us  in  forming 
the  mofl  jufl  and  honorable  thoughts  of  benevo- 
lence, as  a  difpofttion  in  God,  it  may  be  proper  to 
obferve,  that  the  two  grand  principles,  in  human 
nature,  Jelf-love  and  bene-yoknce^  the  former  de- 
termining us  to  private  y  the  latter  x.o  public^  good, 
are  accompanied,  each  of  them,  with  particular 
appetites  and  pafTions,  feverally  adapted  to  pro- 
mote the  more  effedlual  profecution  of  thefe 
ends,  as  occafion  may  require  :  Nor  fhould 
we  have  been  fo  well  qualified  to  purfue  ei- 
ther our  ozvn  good,  or  the  good  of  others^  had 
it  not  been  for  the  implantation  of  thefe  ap- 
petites and  pafTions,  which  are  filled  to  haften 
our  exertments,  and  give  them  an  additional 
force,  anfwerable  to  the  ilate  and  clrcumftances, 
we  ourfelves,  or  others,  may  bje  in.  Self-love 
Is  a  general,  calm,  difpafTionate  principle  j  and 
would  not,  in  a  variety  of  cafes,  efpecially  con- 
sidering the  flow  progrefs  we  make  in  know- 
ledge, and  the  weakneis  of  it  at  beft,  have 
been  fufficient,  fmgly  and  alone,  to  put  us  up- 
on fc:eking,  or  fhunning,  with  requifite  fpeed 
and  vigor,  the  things  necelTary  to  our  ov/n 
prefervation.  And  therefore  the  author  of  our 
be-ings  has  kindly  and  wifely  provided  againll 
^Iiis  defeit^   by  the  implantation  of  particular 

appetites 


io        THE    BENEVOLENCE 

appetites  and"  propenfions,   attended    with  rn-' 
caiinefs  proper  to  roul'e  our  attention,  and  cal| 
us  fprth  to  aftio^i.  The  iorne  may  be  iVid  of  th'0. 
general  copmon  principle  of  Benevolence.     'Tis 
calm  and  difpafionate:  And  tho'  a  itrong  and' 
noble  principle,  yet,  as  planted  in  fuch  imper- 
fe6t  brings  as  we  are,  r^igbt  prove  infyfficient 
to  put  us  upon  thofe  exertions,  for  the  good 
of  others,    "v^'hich  their  ^irciimftances,    in  this 
prefent  ftate^  WQulcl  render  neceflary.       The 
Cod  of   Nature   has  therefore  given  us  parti- 
cular  affedlions,  ap;  to  be  excited  upon  pro- 
per occaiions,    and   make  us   active    in  \)fing 
our  endeavours  to  contribute  our  part  towards 
the  prcdu6tion  iii  Jocial  happinefs,     Thus,  the. 
helplefs  flate  of  children,  requiring  the  conflant 
care  and  patience  of  others,  in  fxiiniftring    to 
their  wants,  a  ftrrng  affeditjn  is  planted  in  the 
hearts  {,f  pare^jts,  difpofmg  them  both  to  do, 
and  bear,  aliTioft  any  thing  for  their  advantage  \ 
Nor  with'^Lt   this    storgee  is  it  conceivable, 
how  they  fliould  fo  often  deny  thcmfelves,  and 
go  through  fo  much  tcU  and  labour,  for  the 
fake  *.i  their  offspring  :    which  yet  their  cir- 
cumdanc^s  mak?  abfulutely  neceflary.     In  like 
manner,  the  dangers  mankind  are  liable  to,  and 
the    di0ici;lties,    f(  rrc,ws,    and  diftreffes,    they 
meet  with,  f.  often  call  for  the  fudden,  vigo- 
rous exertment  c{  f  ir^e  kind  hand,  that  fity  is 
an  afTec^lion  Ccd  has  fix^d  in  our  nature ;  And 
V^  this  it  is  c.wing,  that  we  are  fo  readily  mov- 
ed t')  adivity,  in  pr  portion  to  the  diilrefs  cA 
the  obje(fc  prefented  to  our  view.  Nov/, 


G  F     THE    DEITY. 


?A 


N>w,  when  we  d.ttnhutc  ^^firjoleHce  ti  God^ 
we  muft  caatiiufly  diftinguilli  between  the^^- 
peral  principle  itlelf,  and  thofe  partiadar  affe5lions 
which  accompany  it  in  us  men;,  and  are  attend- 
ed with  uneafinefjj;,  tho'  v/ilHy  fuited  to  the  im- 
perfe6lioq  of  our  prefent  ftate.  They  arc  eaniy 
and  evidently  did inguifh able  fr  ;m  each  other. 
And,  'tis  prv;bable,  there  are  nrder$  of  created 
beings,  in  whom  they  are  in  fa5i  dillinguifhed ; 
the  perfection  of  whofe  powers  and  flate  are  fuch, 
as  that  they  have  no  need  of  thefe  additional 
excitemxnts.  Much  more  may  tl:^is  be  fuppoied 
to  he  the  caie,  with  refpeft  to  the  infinitely 
perfe<5l  caufe  of  all  exiftence.  'Tis  common,  it 
is  true,  in  fpeaking  of  the  Dc-i/y,  to  afcribe  ta 
him  thefe  pafTions  and  affeftions.  Inflances  to 
this  purppfe  are  frequent,  even  in  tlie  facred 
writings. themfelves.  But  fuch  attributions  arc 
to  be  underftood  in  a  loofe  and  figurative  {^^{c 
only.  And  we  fhould  always  take  care  to  fepa- 
rate  fr.?m  benevolence,  when  attributed  to  God^ 
all  the  modes  of  it  that  are  fuited  only  to  imper- 
fect biiings,  in  an  imperfeCt  ftate  ;  as  is  the  cafe 
with  refpeCt  to  us  men.  But  as  to  the  principle 
itfelf,  c  ^r/idered  without  thefe  affd'^ir/ns,  arguing 
weaknefs,  and  uneafinefs,  in  the  fubjedls  of 
them,  and  heightened  beyond  all  conceivable 
b  Hinds,  in  mode  and  degree^  I  fee  not  but  it 
may,  in  a  flridl  and  proper  fenfe,  be  attributed 
to  the  Deity  ;  as  containing  nothing  in  it  but 
v/hat  is  worthy  of  him^  and  confiftent  with  his 
character  as  an  abfolutely  amiable  and  perfe'5^ 
being,  it 


1^        THE   BENEVOLENCE 

It  is  the  opinion,  I  am  well  av/are,  of  fomC' 
great  and  learned  men,  that  benevolence,  as  a 
difpcfitiony  inclination,  or  propenfionj  ought  not 
to  be  afcribed  to  the  Deity.  They  allow  in- 
deed that  benevolence,  as  a  dij-pofttion^  is  planted 
in  man  ;  but  iliy,  that  the  general  p'inciple  irfelf, 
together  with  the  particular  affeElions  belonging 
to  it,  are  defigned  only  as  auxiliaries  in  lupport 
of  reajon^  which  needed  fuch  help,  in  creatures 
f(j  weak  and  imperfe6t  as  we  are:  But  that,  in 
Gody  whofe  underftanding  is  infinite,  and  who 
perfectly  fees  all  pofTible  conne61:ions  of  ideas, 
and  fitnefles  and  unfitnefTes  of  ai^lions  arifing 
therefrom,  there  can  be  no  need  of  fuch  an  ad- 
ditional aid.  And  confequently,  that  we  ought 
to  conceive  of  him  as  giving  exiftence,  and 
happinefs,  to  his  creatures  Jolely  from  the  jit- 
tiejs  and  reajcnahknejs^  of  the  thing  as  an  ob- 
)^^di  of  intelligence  :  And  that  it  would  refled 
difhonour  on  him,  to  fuppofe  him  in  the  leail 
excited  hereto  from  any  natural  ft  ate  of  mindy 
call  it  temper,  inclination,  dilpofition,  or  by 
any  other  name,  fignifying  the  like  idea. 

The  anfwer  whereto  is.,  that  the  particular 
propenfions,  belonging  to  benevolence  in  us, 
were  undoubtedly  planted  in  human  nature  (as 
has  been  cbferved)  in  confideration  of  the  im- 
]jerfei5lion  of  our  prefentftate  and  powers  :  But 
that  this  is,  by  no  means,  the  truth  of  the  cafe, 
with  refped  to  t\\t  general  principle  itfelf  j  which 
feems  to  have  been  a  matter  of  fuch  necelTity, 
ai  tliatj  if  it  liad  not  been  planted  in  uur  na- 
ture. 


6^    tllE    DEITY.  2J 

turf,  our  reafony  tho'  ever  fo  perfe6l,  woiiJcl 
have  been  infufficient  to  put  us  upon  exerting 
ourf elves  in  purfuit  of  foci al  happineis  :  Nor 
indeed  could  we  have  reafonhhly  done  it.  And. 
the  fanie^  perhaps,  upon  examination,  will  be 
f(Hmd  to  be  the  rral  truth,  with  relpeft  to  the 
Deity  likewife  :  Which,  that  we  niay  clearly 
conceive  of,  let  it  be  cbferved, 

It  is  necefTaiy,  with  refpecl  to  all  beings 
whatfoever,  that  they  have  fome-  conftitution  or 
nature  \  which  nature  mull  be  previouily  fup- 
poled,  and,  in  fome  meafure,  known,  or  it  will 
be  impofTible  to  determine  whether  they  are 
capable  of  a(^ion,  or  not  t  Orj  if  they  are, 
what  would  be  reafonable  and  fit  adion  in 
them.  As  for  example— It  is  by.  knowing  the 
conftitution  of  man^  that  he  is  fanr.ed  with  a 
capacity  to  receive  pleafure  ;  with  a  Hate  of 
mind  intUnlng  him  to  purfue  ir^  both  for  his  own 
frivate  good,  and  the  good  of  others  ;  with 
the  powers  cf  intelUgc-nce  and  volition^  qualify- 
ing him  to  dijcern  what  will  conduce  to  thefc 
ends,  and  to  will  the  exertion  cf  his  endeavours 
for  the  accom.plifnment  of  them  :  I  {.vj^  it  ■ 
is  from  our  thus  knov/ing  the  conftitution  cf 
man,  that  -We  underftand  what  is  fit  and  rea- 
Jonabl:  condudl  in  him  :  Was  he  difterentiy 
c  ^nftituted,  what  is  nov/.  rcif-nable  and  Hr, 
might  n)t  be  lo  :  On  tlic  cnhtrary, -it  might, 
as   to  him,  be  imreajonahlc  and  tmfit\ 

Had  man  been  formed  with  the  powers  of 
intelligence  and   VQlittQu^    but    wixhout  any  ca- 
pacity 


-^t        THE  'BENEVOLENCE 

opacity  in  his  natute  for  the  enjoyment  of ^^^-^ 
:pine/},  or  any  ilate  of  niind  naturally  inclinht^ 
him  to  piirfue  it,     as  a  valuable    end j   either 
.!with  .refpeft  to  f>mjelf^  or  others ^  of  what  ufe 
^ would   'Dttelitgence  ox  rt;////^;/ have  been  to  him,? 
*Moft  certainly,  upon  this  fuppolition,  he  could 
never  have  been:  excited  to  adion,  either  vvitl) 
i-eference  to  himfelfj  or  others  :  Neither  would 
.  there  have  been,    as  to   him,    any  reafonable- 
■:jtieis  or  fitnefs  in  adion  of  any  kind. 
-  .   -Of  if,  in  addition  to  the  piincipies  of  intel- 
^ligence  and  volition,. he  had  had  planted  in  his' 
nature;  a  capacity   for  the  pe;rception  of  ha^- 
.  pnefSy   and  private  afc^ion^  .  inclining   him  to 
feek  his  own  inter  eft  ^  as  an  ultimate  end,    he 
v/ould,  in  this  cafe,  have  becn>  excited  to  ac- 
tion ;  t)ut  then,  his  a6lions  v/ould  have  wholly 
centred  in  him/elf:  Nor  could  he  have  put  forth 
his  endeavours,   in  puffuit  oi  fecial  happinefs^ 
otherv/ife  than  as  he  might  perceive  a  tendency, 
in  foch  puffuit,   to    pfoniote  \\\%   oijun.     This' 
would  have  been  his  governing  tndi  and.  eve- 
ry thing  would  have   appeared   (yea,-  and  re- 
My  v/ould  have  been,  as  to  him)  reaf(>nab]e^ 
or  unrcafonable  ;  fit,  or  unfit,  as  it  flood  con- 
nected with  this  end,  and  had  a  tendency  in: 
its  nature  to  fjrward,  or  obltru6t:  it. 

But  if,  t'-^'gether  v/ith  the  powers  of  inTeli:- 
gencc  -^nd  Vblition,  v/e  fuppofe  Jocial  as  well 
?xz  private  affirdlion,  to  have  been  implanted  in. 
him,  dijpofmg  him  to  purfue  the  happinefs  i  f 
otbm,  as  well  as  his  o'lvn,  a  proper  foundation 

15 


O  F    T  H  E    D  E  I  T  Y.  .  .^j 

"is  a-:\v  laid  in  his  natuiefor  benevolent  adlions. 
He  is  as  truly  condituted  fvT  the  p'jriV.it  of 
-Jocial  as  'private  good  :  A*.d  it  is  now  eafy  to  un- 
derftand  the  meaning  of  fitnefs^  when  predicated 
o{  hnevcknt  a6iions.  and  h-.w  it  is  eternally  rea- 
Jonabky  from  the  fitnefs  of  the  thing  itfelf,  for  a 
beingyb  ccnftituted  to  feek  the  welfare  of  others^ 
as  well  as  his  own  :  Nor  is  this  language  readily 
inteUigibiCy  upon  any  other  luppofition. 

And  this  feafoning  extends  to  all  created  be- 
ings   whatfoever  -,  and  I  fee  not  but  it  equally 
takes  place  with  re^pe6l  to  the  Supreme  Being 
himielf.     We  mud  fiippofe  him    exifling   with 
JoiAe  conflitution  or  other  -,  which  conftitution, 
as  to  him,  htmg.felf-exijienty  mufl  be  looked  up- 
on as  necejfary,  in  the  fame  fenfe  that  we  call  his 
exidence  itfelf  necelfary.     And  what    conflitu- 
tion can  be  imagined  more  worthy  oftheX)f//y, 
or  confentaneous  to  all  the  ideas  we  have  of  per- 
'fedlion,  than  that  v/hich  fuppoJes   him    to  exift, 
not  only  with  ih^  powers  of  intelligence  arid  voli- 
iion,  heightened  in  degree  of  perfection  beyond 
all  bounds  i   but  with  the  principle's  alfo  of/elf- 
love,  and  /^^w^i;^//^;/^^, heightened  in  like  manner) 
dijpof.ng  him  to  feek  his  own^  and  the  happinefs 
oictbers  i^  Upon  the  previous  fuppofition  of  fuch 
a  conjlitiition  ofnaturey  the  conduc^t  of  the  Dcity^ 
in  creating  the  world,  and  giving   being  and 
happinefs  to   lb    many  creatures    is  intelligible  : 
Ouherwife,  not  very  eafly  to  be  accounted  for. 
It  can  indeed  be  fcarce   conceived,    if  the  Su- 
preme Being  exifted  without  any  naiural  ftate  of 
D  Piind^ 


as       THE    BENEVOLENCE 

fnmd  inclinmg  him  to  the  communication  of 
happinefs,  how  he  could  Jiave  communicated  it, 
or  judged  it  reafonable  to  do  fo. 

It  will  probably  be  faid  here,  the  communi- 
cation of  happinefs  is,  in  itfelf,  a  fit^  reaf enable 
thing  :  And  the  Deity^  if  fiippofed  to  be  an  in- 
finitely reafonable  being,  muft  have  feen  a  jitnejs 
and  reajonahlenejs  in  it,  and  accordingly  have 
willed  ix..  For,  to  a  perfe^ly  reafonable  beings 
there  cannot  be  a  more  fuitable  or  effe6lual  mo- 
tive to  action,  than  the  reajonahlcnefsoixkiz  acli- 
on  itfelf. 

The  reply  is,  It  is  readily  acknowledged,  that 
to  a  reafonable  being,  the  reajonablenejs  of  an  ac- 
tion is  a  fufficient  excitement  to  it,  and  the  on- 
ly one  that  is  fo  :  But  then  I  add,  that  no  rea- 
fonable being  can  be  fuppofed  to  exiil  merely 
with  the  principles  of  reafcn^  without  any  other 
ingredient  in  his  nature.  And  If  a  conftltution  of 
-nature  is  previoufly  fuppofed,  no  action  can  have 
any  reafonablenefs  in  it,  but  in  confiflency  with 
this  fuppofed  nature.  To  apply  this  particular- 
ly to  the  Deity.  If,  when  he  is  fpoken  of  as  a 
reafonable  beings  nothing  more  is  meant  than 
\\isftmply  exifling  with  the  powers  o{  intelligence 
and  "volitiony  it  does  not  appear  how  he  could 
]\2iY^  fern  any  adlion  to  be  reaf  enable,  or  chcfcrt 
It  as  fuch.  Intelligence  and  "jolitiony  confidered 
/imply y  and  as  abilra61:cd  from  all  perception  of 
happinefs,  and  conne6lion  with  it,  in  any  view 
whatfoever,  are  really  worthlefs  powers,  and 
can  ferve  for  no  manner  of  ufe  ;    And  the  cafe 

would 


OF    THE    DEITY.  aj 

would  be  the  fame,  fhoiild  we  heighten  them  In 
degree,  even  to  infinity.  The  being,  poflfefled  of 
them,  could  have  no  excitement  to  adion,  but 
would  eternally  exift  indifferent  to  every  thing. 
Tlie  Deity  therefore  mufl  be  fuppofed  to  exift 
with  fentiments  of  happinefsy  and  a  capacity  for 
it,  in  addition  to  the  powers  of  intelligence  and 
volition,  together  with  a  natural  ftate  of  mind 
inclining  him  to  purfue  it,  either  with  refped  to 
him/elf  or  others,  or  both  :  And  according  to  the 
idea  we  frame  of  his  nature,  in  thefe  refpe<fls,  fo 
muft  our  ideas  be  of  reajonahle  a6lion  in  him. 
If  we  fuppole  him  exifting  with  a  flate  of  mind 
dijpofing  him  to  purfue  happinefs,  with  refpedt 
CO  others,  as  well  as  himjelf,  'tis  now  eafy  to  un- 
derftand  the  meaning  oi fitnejs  oi benevolent  a6li- 
on  in  him  ;  and  how  it  would  be  reafonable,  Jer- 
Yuilly  reafonable,  from  the  fitnefs  of  the  thing,  for 
him  to  communicate  being  and  happinefs  :  But 
if  a  principle  of  benevolence  is  not  fuppofed  to 
have  place  in  the  Deity,  if  he  is  to  be  conceived 
of  as  naturally  defticute  of  all  defire  of  the  hap- 
pinefs of  others,  and  as  having  no  inclination  to 
purfue  it  as  a  valuable  end,  how  could  he  do 
ft  ?  What  exciting  reafon  could  he  have  to  do 
It  ?  'Tis  true,  he  might,  from  his  all-compre- 
henflve  underftanding,  perfectly  know  all  the 
various  ways  in  which  creatures  might  be  made, 
and  confiiituted  happy  :  But  the  defire  of  making 
them  happy,  not  being  fuppofed  natural  to  him, 
this  knowledge  of  his  could  have  no  tendency 
io  put  him  upon  acting  for  the  procurement  of 

this 


^Z        THE    BENEVOLENCE 

this  end  :  Nor  can  it  be  fuppofed//  or  rcajcn- 
C/^/(f  that'it  fhoiild.  For  no  conductj  in  any  be- 
ing, is  fa  and  reafonahle^  but  what  agrees  with. 
\ns  naiural fate  ^  d.rA  powers^  not  perverted.  Sq 
far  as  he  a6ls  in  confiliency  with  his  nature-^  he 
a(fts  as  it  is//  and  reajonahk  he  fhoiild  ad: :  Not 
otherwife.  ReafGnahleneJs^  oxftnefs  therefore,  in. 
benevolence,  to  a  being  who  has  no  difpofiticnxo. 
it  in  his  nature^  is  unintelligihle  and  abfurd. 

I  fhal]  only  add,  we  can  judge  of  the  henevo-, 
IcTiCe  of  x}az  'Deity j  only  from  the  ideas  we  have 
of  benevolence  in  ^//r/?/i;^^i  removing  av/ay  alf 
weakncifes,  and  adding  infinite  degrees  of  per- 
feftion.  And,  in  this  v/ay  of  judging,  we  are 
airiidAy  led  to  conceive  of  this  quality,  as  origi- 
nating in  {on^^Jiate  of  mind ^  analogous  to  that  we 
call  benevolent  in  Qurfelves.  With  refpedl  to 
ourfelves,  'tis  found  true,  in  fa6i:  and  experience, 
that  xki^jpiiig  cf fecial  a^icn  is  hene'Vclcnce  of  tem- 
J-er  J  a  dilj  ofition  natural  to  us,  tho'  capable  of 
being  fi r'^ngthened,  and  rendered  flil!  more  per- 
fe61:.  And  if  we  have  aiiy  idea  at  all  of  benevo- 
lence in  the  Beity,  it  is  \\^c'fcme  in  kind.  The  only 
diif^^rcnce  is,  that  the  dijprfticn  in  him  is  origi- 
nally and  abfphitely  pertecl,  both  in  mcdcy  and 
ilegree. To  [  rocced, 

*This  dif])of  tion  in  the  Deity  muft  be  exerted 
frcuy  ,  Otherwife,  it  wjII  be  u  mechanical Y'^^'m- 
ciple,  not  ^  tn oral  or.t  -,  which  would  dellroy  our 
idea  of  it  as  a  ccmmer.dalle  q-iality.  Nor  is  there 
any  incorff  ency  in  faying,  that  this  difpofitioii 
neceffnrily  inlieres  in  the  Bivme  mind  as  a  natural 

principle, 


OF     THE    DEITY. 


^? 


principle,  and  yet  that  it  is  capable  of  being 
exencd  freely.  For  thus  it  is,  in  fad:,  vrith  re- 
ipe6t  to  oiirfelv.es.  Benevolence  is  a  clifpofition 
planted  in  oui-  nature,  and  Qx'ii^  s  ftecejfarily  there. 
What  I  mean  is,  we  pofiefs  this  turn  of  mind, 
difpofjtlon,  or  inclination,  independently  of  our 
CLv:-:  choice ;  and  yet,  our  exertions,  in  acts  of 
beneficence,  fpring  from  our  ivills,  which  are 
determined  freely^  and  not  impelled  by  force. 
We  feel  it  to  be  in  oi\r  power,  notwithftanding 
the  propenfion  in  our  nature,  inclining  us  to  be- 
nevolence, either  to  wilU  or  not  will,  thefe  or 
thofe  beneficent  acts.  And  accordingly,  we 
neither  efteem  ourfelves,  or  others,  virtuous  or 
praife  worthy,  othervvife  than  as  our  or  their  of- 
fices of  kindnefs  proceed  froir*  free  choice. 

There  are,"  it  is  true,  fome  particular  propen- 
llons,  in  our  nature,  which  have  the  appearance 
of  being  mechanical.  Not  only  the  inclinations 
themfelves,  but  the  exertments  in  confequence 
of  them,  feem  to  be,  in  a  degree,  necejjary^  as  not 
refulting  from  any  proper  ad  of  the  will.  Such 
is  the  STORGEE,  or  72atural  affeSliono^  '^TiVtnX.s,  to- 
wards their  offspring.  And  fuch  is  the  affe6bion 
ofpi/yy  which  is  a  more  univerfal  propenfion,  and 
common  indeed,  in  a  lefs  or  greater  degree,  to 
all  mankind.  Thefe  propenfions  i'ecm  to  be  of 
x\vt  mechanical  kind,  operating  necejfarilyy  and  not 
from  choice  :  At  lead,  this  appears  to  be  the  cafe, 
in  fome  inffances,  and  with  rcfped  to  Ibme 
perfons.  And  if,  inftead  of  truiling  the  well- 
being  of  helpkfs  children,  and  perfons  \x\  immi- 
nent 


JO        THE    BENEVOLENCE 

nent  diftrefs^  to  the  general,  cool  principle  of 
benevolence,  in  fuch  weak,  iiDperfetfl  creatures 
9S  we  are,  the  Deity  has  planted  this  propelling 
^orce  in  our  conflitution,  for  the  good  of  the 
world,  which  could  not  otherwife  be  To  effedlu- 
ally  provided  for,  it  is  no  more  than  might  be 
expefted  from  his  wifdom  and  goodnefs.  But 
then,  as  parental  kindnejsy  and  pitiable  exertions 
upon  the  view  of  miferable  objeds,  are  thus,  in 
a  meafure,  mechanical^  we  fcarce  allow  the  nam^e 
of  ^virtuous  to  them  :  To  be  fure,  we  never  call 
them  virtuous  J  only  as  there  was  room  for  choicey 
and  in  proportion  as  they  fprang  from  the  free 
determination  of  the  mind.  Nay,  even  with  re- 
fpe6t  to  the  general  principle  of  benevolence  it- 
felf,  there  is  no  virtue  in  it,  confidered  Amply 
as  a  natural  affedion,  nor  in  any  of  its  exertions,, 
othersvife  than  as  they  are  chojen  aUs  :  And  the 
more  they  are  fo,  the  higher  do  we  rife  in  our 
opinion  of  them  as  truly  excellent  and  virtuous. 
And  the  fame  reafoning  extends  with  equal 
force  to  the  Tieity,  He  is  morally  good,  and  we 
fpeak  of  him  as  fuch,  becaufe  his  exertions  for 
the  benefit  of  others  are  chojen  a6ls  ;  tho*,  at  the 
fame  time,  they  originate  in  a  natural  principle 
of  benevolence.  Such  a  principle  necejfarily 
inheres  in  him,  i.  e.  independently  of  his  own 
choice  :  And  yet,  his  benevolent  exertions,  in  all 
initances,  and  kinds,  ci,re  per fcdily  voluntary,  and 
fo  intirely  depend  on  his  will,  as  that  they  could 
not  have  been,  if  he  had  not  freely  willed  that 
they  fhould  be,     And  'tis  this  that  gives  us  the 

idea 


OF     THE    DEITY.  3^ 

idea  of  benevolence  In  God  as  a  moral  char a6ler. 
If  lie  was  necejfarily  urged  on  to  the  beftowment 
of  being  and  happinefs,fromthe  benevolent  flatc 
of  mind  that  is  natural  to  him,  there  would  be 
no  wdX\it)  morally  fpeaking,  in  his  communicati- 
ons of  goodnels  :  But  as  this  difpofition,  though 
neccjfarily  inhering  in  his  nature,  is  yet  freely 
exerted,  he  is  juftly  looked  upon  as  a  moral 
egerit  in  the  good  he  difpenfes,  and  therefore 
worthy  of  the  highefl  love  and  gratitude.  Nor 
is  it  at  all  more  difficult  to  conceive  howbenevo- 
lence  in  the  Bdiy  fliouid  be  a  necejfary  difpofiti- 
on, and  yet  a  moral  perfedion,  than  it  is  t  .>  con- 
ceive how  intelligence  or  volition  in  himfliould  be 
in  one  fenfe  nece/Jary,  and  in  another  ^r.oral.  The 
iDeity  jiecejfarily  exifts  a  being  endowed  with  thc- 
principles  of  i7jfelligence  and  'volitio}! ;  and  yet,  he 
freely  exerts  thefe  principles  :  Nor  otherwife 
would  they  he  ?noral  ones.  The  fame  may  be 
faid  of  his  benevolence  :  He  necejfarily  exids  with 
this  (late  of  mind  i  and  yet,  he  truly  zvills 
the  communication  of  good^  in  all  inftances 
whatfoever.  And  this  conllitutes  benevolence 
in  him  a  7no7'al  characler. 

This  difpofition  mufb  be  exerted  alfo  with 
ft  nobly  benevolent  intenti<:)n,  not  with  a  fe- 
cret,  hidden  view  to  m*ake  thofe  miferable,  and 
"with  inhanceJ  aggravation,  who  are  the  ob- 
jefls  of  that  which  has  the  appenrance  of  com- 
municated go'^dnefs.  S:>me  there  are,  whD> 
though  they  call  theDcity  benevolent, yer,repfe- 
fcnt  him  as  making  Ibme  of  his  creatures,  and 

bellowing 


■ii        THE    BENEVOLENCE 

bellowing  upon  them  riches  of  goodnefs  within 
Vr-.^.prefs  derign,thac  they  ihould  miiufe  them, and 
by  this  means  give  occafion  for  the  infliction   of 
his  wrath  upon    them,     and    in    an  inhanced 
raeafure,  and  this  f  vrever.    Yea,  there  are  thcfe, 
who  make  the  infinitely  benevolent  Gc  d    the 
grand  and  only  effident,  not  only  in  the  befbow- 
ment  of  good,  but  even  in  the  abufe  of  it;  and 
that  he  has  fo  laid  his  plan,  and  conne6ted  a 
chain  of  caufes,  as  that  this  abufe  ihall  invio- 
lably be  brought  into  event,  and    on    purpofe 
that    its  final  refult  Ihould  be  the  everlafting 
'damnation  of  a  great  number  of  the  creatures 
his  hands  have   formed.       Some  late  writers  , 
will  not  difown,  that  this  is  a  juft  reprtfenta- 
tion  of  their  publiflied  fentiments.     What  their 
idea  o{  benevolence  is,  I  v/ill  nnt  pretend   to 
fay ;  but  this  I  will  fay,  that  it  efientially  dif- 
fers from  that  moral  quality,  which  goes  by  the 
nameofbenevolencejamong  men;  and  ic  moft  cer- 
tainly would,in  any  created  intelligent  moral  agent 
be  deemed,  not  merely  malevolence,  but  male- 
volence in  the  highell  degree:.    And  to  attri-^ 
bote  fuch  benevolence  to  the  all-perfe?.  Deity^ 
t\'ould  be  to  make  him,   not  conltru6lively  and 
by  diflant   confeqiiencCj    but    diredly    and    in 
explicit  term.s,  a  mnre  malevolent  being  than 
even  the  evil   one   has    ever  been  reprefented 
to  be.      For  lie  is  only  a  tempter  to  wicked- 
ncis  ;    but,  according  to  tliis  fcheme,  xhc  in- 
finitely gO(^d  God   is  its  efficiciitj  its  only  p'o- 
^er  caufCi  and  in  order  to  produce  eternal  mi^ 


OF    THE     DEITY.  jj 

fery  as  its  efied*.      Far  be  it  from  rcafonab'c 

creatures  to  harbour  in  their  breaf^:s  fjch  dii^ 

honorable  conceptions  of  the  only  good  God  I 

If  he  is  pofleficd  of  that  moral  quality  we  call 

benevolence,  he  muli:,  if  we  can  form  any  idea 

of  what  benevolence  means,  in  all  the  manifeiiia- 

tionsofit  to  his  creatures,  intend  their  good,  with^ 

out  any  fecrct  reference  to  the  contrary  ^    in- 

fomuch,  that  if  they  chufe  that  to  their  hurt, 

which  was  tr  ly  defigned  for  their  good,  they 

themfclvcs,  and  not  the  God  that  made  thcm> 

a.iJ    has  been  kind    and    good    to  them,    are 

ciiargeable  with  the  guilt  and    folly    of    their 

miicondu'ft; 

Finally,     this    diipofitidn   in  the  Deity  mud 
iikewiie  be  exerted  *  under  the  dlreolion  of  in- 
t.eIHgencSy   and  in  confiftenr.y  with  fit  condtc^f.'     I 
fa/  under  the  dire^ion  of   intelligence,    becaufe 
otherwife  it  would  be  that,  blind  fort  of  bene- 
volence  wliich  is  really  of  no  worth,    moralljf 
fpeaking.     And  I  add,    in    confijlency  with  fit-- 
nefs  cf  condu5fy  becaufe  there  is  certainly  luch 
a  thing  as  unfitricfs,    as  well  as  fitnefs  of  con- 
duct,   in  the    produdlion  of  happinefs.     And 
tlie  latter  mufl  be    regarded   by  an  infinirciy 
v/ife   and     intelligent    being :     Nor  otherwife 
would  he  act  reafonahlyy  whatever  benevolence 
he  might  difcover  in  his  exertions. 

Some  iTiay  be  ready  to  think,  that  the  will 
of  the  Supreme  Being  is  the  only  n^eafurc  of 
fitnfs^  in  the  c-.mmunication  of  g  dj  that 
wiia:  he  "ivMs  is  for  chat  reaf  n  fit,   and  there  is 

IL  no 


34       THE    BENEVOLEis^fcg 

ho  need  cf  any  other  to  make  it  fo.  But  this 
is  a  great  miilake.  There  is,  beyrnd  all  doubt,  a 
certain  Jit  fiefs  2ind  m,fitnefs'^(  a  nducl,  in  order  to 
the  prjdudtion  of  g-od,  antecedently  to,  and 
independently  of,  all  will  whatfoever,  not  ex- 
cepting even  the  will  of  Gcd  himfelf.  Love  and 
haireJ,  juftice  and  b^ufiiee,  truth  and  fcilfehoody 
kypocrijy  and  fincerhyy  gratituae  and  ingratitudey 
are,  in  their  natures,  feparate  frcm  all  choice, 
fitted  to  the  contrary  purpofes  q{  fecial  j^oody  and 
fecial  evil :  Nor  is  it  p.  liible  for  any  will,  whe- 
ther in  heaven  or  earth,  to  alter  their  natures,  or 
th-BX  fitucfs  there  is  refpedively  in  them  to  prc- 
mrte  thefe  ends.  This  may  be  more  readily 
underfux  d,  perhaps,  in  an  inflance  of  f<  m.e  other 
kind.  Circles  and  fquares  are  fitted^  each  of 
them,  froo)  their  very  nature,  to  fervc  different 
purpofes .'  Inf"  much  that  it  would  be  prepjiter- 
uus  and  abfurd  to  make  -ufe  of  a  cirele  to  an- 
fwxr  the  purpofes,  which  are  peculiarly  fitted 
to  the  nature  v{  2.  fquare^  and  vice  verfa;  Nor 
could  any  ^u^ill  wliatfcever  make  an  alteration 
in  the  cafe.  All  intelligent  beings  capable 
of  knowing  the  relpe^live  ules  -  of  thcfc 
figures,  muft  know  .  that  they  are  fitted  x.a 
anfwer  difrereni:  purp'iesj  for  which  reafon* 
x\\ey  could  not  "Joilly  without  the  fup['0f-ticn  cf 
abfi.-rdity,  the  employment  of  a  eh\lc  for  that 
ufe  to  which  the  nature  of  'efqiiareovly  is  pecidi- 
2i\-\y  ft  ted.  And  the  fame  is  equally  true,  with 
refpect  to  thofe  qualities  w?  call  7noral  aiid  im^ 
moiuL   The  making  a  numljcr  of  dentures  with 

ffH.kvolent 


OF     THE     DEITY.  ^; 

malevolent  affeElion^  branching  itfclf  into  the  fe- 
veral  modificarions  of  hatred^  bitternefsy  'wratb^ 
tn.ilice,  and  tlie  like,  is  a  metin^d  of  condud:  un^ 
Jit  in  itlelf  t )  proniote  their  common  happinejs  : 
Nor  could  it  be  conflltuted  a  Jit  method  to  at- 
tain this  end,  by  any  zviil   wbatjoever^  not  the 
will  of  the    Supreme  Sovereign  himfelf.     For 
wrath^  malice^  and  hatre4i  are,  in  their  natures, 
abfolutely   iinjit  to   promote  Jocial  good.     And 
this  is  as  felf  evidently  true,  as  that  three  and 
three  are  unjit  to  v[\^.<.^Jeven  ;    and  would  be  {~\ 
whether    fuch  creatures  were  brought  into  ac- 
tual e::{[imce^  or  not  ;  and  mA  have  been  i^tn 
to  be   fo  by  an  eternal  being,     comprehending 
all  the  poilible  ways,  wlierein  creatures  might 
hz  made  to  exifl:  :.    And,  to  iiich  a  being  there- 
fore, it  m..jfl   have   appeared    imreaf unable   and. 
laijit  to  make    creatures,     wit!\  fuqii   a  conlti- 
tution,  in  order  to  fuch  an  end  :    And  he  raufb, 
accordingly,  if  wife,  have  refufed  to  dp  it.    In 
like  manner,  falfehond,    deceit,  wjn dicey  ingrati- 
tude,  and  the  like,  are,  independently  c.f  all  will,' 
unJit  in  their  nature  D)  prodv.CG  focial  happlnej's^ 
and  muft  have  been  perceived  c  >  be   f  ,    by  a 
being  infinitely  intelligent :     Upon  which,  ac- 
count, he  c  >uld  not  be  fipp. )fed,  with-juj:  pal- 
pable abfurdity,  t  >  mike  creatures,  in  order  to 
their  mutual  and  comm;n  good,  wiih    natural 
dijpofitions  urging  them  on  to  thofe  unfitnejj'es.   ^f 
afti  )n,  with  reference  to  this  ^n6..     And  I  may 
*dd,  neither  can  it  be  fuppofed,  that  the  Deity 
fiipjuld  be  hiinfelf  itnjuJljdeceitJiLl^'^vi^rXvt  like, in  or- 
der 


^6        THE   BENEVOLENCE 

der  to  promote  the  ccmmcn  good  of  his  creatures, 
any  njore  than  that  he  fhould  bring  them  into 
exiflence  with  difporitions  to  be  ^o.  For  injuf-^ 
ticc,  falfehaod-y  deceit^  and  the  whole  train  of 
adts  we  call  immoral^  are,  in  their  nature,  abfo- 
lutely  the  fame,  whether  we  attribute  them  to. 
Gody  or  man  ;  and  fo  far  from  being  Jit  to 
pr :)mote  the  good  of  the  creation,  that  they 
wo'ld,  if  repeated  without  reftraint,  certainly 
brins;  about  its  ruin.  And  this  mull  be  known  to 
a  perfectly  intelligent  agent  :  For  which  reafon, 
he  would  never  in  the  methods  oUnju/iice,  deceit, 
Siud  falj'ehoody  exert  his  benevolent  dilpofition  in 
crder  to  effedl  the  happinefs  of  his  creatures.  It 
would  be  unrecjcnahle  in  him  to  do  {^^  and 
refle6t  difiionour  en  him,  as  not  regarding  the 
eternal  jitnejs  and  p'epriety  of  a6lion,  in  profe- 
curing  his  defigns."' 

It  may  perhaps  be  thought  reproachful  to  the. 
JDA'y  to  have  it  faid,  that  he  cannot,  by  a  lb- 
vcreign  a<5l  of  his  willy  conftitute  gocdy  evil  ; 
and  evil,  good.  And  it  might,  with  as  much 
leafon,  be  locked  upon  as  dilhonorable  to  his 
infinite  i.nderdanding,  that  it  cannot  make 
truthyfdjehcod'y  and  faljehcod,  truth  j  For  thefe 
are  eqi;ally  imipofliblc.  There  is  fuch  a  thing 
as  ctcrnch  and  immutulk  truth;  And  it  rcfiefls, 
honor,  nor  d:'f]j^,nor,  on  the  infinite  underftand- 
ing,  th'r^t  it  will,  and  muil,  perceive  this  to  be 
truth.  And  it  is,  in  like  manner,  eternally  and 
'immutally  truCy  that  fome  a6li(^ns  are  fit^  nod 
Others  unfity  in  order  to  fuch  an  end :  And  it' 


O  F    T  H  E     D  E  I  T  Y.  37 

is  an  hnnor,  not  a  diilion  r,  ti  an  infinitel/ per- 
fed  "duill,  that  it  is  ll;Tiitcd,  in  its  determina- 
tions, by  the  Jitnefs  of  action.  It  is  not  a  real 
klTcning  to  the  true  liberty  of  the  will  of  Gody 
that  he  is  thus  confined,  as  it  were,  by  the//- 
nclfes  of  afbion,  any  m  }re  than  it  is  to  his  power y 
that  it  does  n  )t  extend  to  'impofJibiUlics, 

And  as  there  \s  Jitnefs  and  unfjnefs  of  condu6l, 
in  order  t-^  the  produ^ti  n  of  g  )od,  fo  is  there 
likcwife  a  zrcater  fitnefs  in  one  method  of  con- 
d  16I  than  another,  in  order  to  promote  this  end. 
We    know    this    to  be  the  truth  witli  refpecl 
to  ourfelves.     And  indeed  one  great  ufe  of  our 
reafon  is  to  help  us  in  cafes  of  this  nature,  by 
pointing  out  that  particular  method  of  condudt, 
am^ng  a  variety  that  rnay  open  to  our  view, 
which  is  bit^  fitted  to  anfwer  the  end  we  have 
in    purfuit.     And  x.\-\^  fame  is  as  true,  with  re^ 
fpcd  to  the  Supreme  Being.     There  are,  ante- 
cedently to  all  will   and  choice,  f  )m.e  ways  of 
afting  better  accommodated  to  anfvvcr  the  de- 
fign  of  conimon  happiuefs  than  others.    And  as  he 
mud  be  fuppofed  to  have,   in  his  all-compre- 
henfivemindjan  intirii  vicwofall the vv'ay-s,where- 
init  is  po.Tiblehapplnefs  Hiould  be  promoted,  he 
muftifhe  atls  wifelyjpitch  upon  that, whichis  the 
fittcji,  and  bcji  adapted^  upon  the  whole,  and  all 
circumdances  confidered,  t)  anfwer  this  defign. 
And  the  reafon  here  is  the  fame,  as  in  the  cale 
o^fit  and  unfit  methods  of  condud.     -As  the/V- 
mcr  is  fclei51:ed  becaufe^?/,  f^r  the  fame  reafon^^ 
in  general,  that  muft  be   ch">fen  which  is  the 
fjteji,  and  v/ill  bell  anfwer  the  end.         So 


^S        THE    BENEVOLENCE 

So  that  happinefs,  as  communicated  froin 
the  Deili  is,  by  no  means,  the  effedl  of  fnere 
inclination^  Mindly  and  honndlejdj  exerted :  Neither 
is  it  the  refiilt  of  mac  count  a  tie  will  andpleajure  y 
pleafure  not  excited  by  the  eternal  fitncjs  and  rea- 
Junablcnefs  of  adion  :  No  ;  but  the  exertions  of 
}^t  Deityy  in  benevolent  acfts,  are  all  dire^^^d 
and  governed  by  an  unerring  principle  cf  "^'If- 
dom  and  intelligence  :  Infonmch  that  he  cannot 
do  a  benevolent  action,  but  within  the  limit ati^ 
ons  (if  \  may  fo  fpeak)  o{  re^lbnable  and  fit 
condudl.  It  is  not  poiTible  (I  mean  morally  fo, 
in  the  fenfe  in  which  we  fay,  it  is  iiVpcffibl^ 
for  God  to  lie  :  It  is  not  pofiible,)  f.  r  him  to. 
difpenie  happinefs  in  any  ether  way.  It  w  uid 
argue  fome  defe(ft  in  wifdom^  or  fome  depravity 
in  difpofition,  which  is  inccnfiftent  with  the 
fuppofition  of  his  being  infinitely  perfed  and 
intelligent.  No  happinefs  therefore  ought  to, 
be  expe6led  from  the  Deity^  but  what  may  re- 
fult  from  ivife  and  j?/  condudl  :  But  I  may  pro- 
perly add,  all  the  happinefs  that  can,  in  this 
way,  be  communicated,  may  fairly  ai>d  reafon- 
ably  be  looked  for. 

The  fum  of  what  has  been  faid  concerning 
ienc-colence^  as  attributed  to  the  jD^/(y,  is,  that  it 
ibppofcs  '■  a  natural Jtate  of  mindy  inclining  hin\ 
to  the  comfi^uni cation  of  good  i'  a  flate  of  mind 
analo^^ous  to  kind  offeFtion  in  us  men,  only  askind 
afTeclion  in  us  is  attended  with  frrilty,  in  him  it 
is  abfolutely  perfe(5l,  both  as  to  ',node  of  exif- 
tenccj  and   manner   of  ex  ere  ill*  :    That,  as  lie- 

C^ili-s 


b  I^     T  H  E    D  E  I  T  Y.  jf 

^xifts  2i  free  agevt^  in  the  highcft  and  mcft  glo- 
rioos  lenfc,  he  is  not  mechanically,  or  necejj'arilyi 
urged  on,  from  this  natural  dijpcfjiofj,  to  the 
toinmiinication  of  good  ;  but  a6i.s  herein  vo-* 
iuntarih)  and  of  choice  :  And,  in  Fine,  that^  as  he 
is  an  iniinirely  wife  and  intelligent y  as  well  asfree^ 
agenty  his  exertions,  in  order  to  the  produdliori 
of  good,  are  never  mifty  never  iinrealiHvcible,  but 
2i\\^2cvs  fit jreafonable,  and  ahfolutely  and  perfect ly  fo. 
So  that,  in  one  word,  benevolence  in  the  Deity  fig- 
niftes  precifely  the  fame  thing  with  "  adifpofi- 
tion  freely  to  c  minunicate  all  the  good  that  is 
tonfulent  witli  zvife  and//  condu6l  :"  For,  (a-* 
preineiy  perfed  bciiev  icnce  •  f  nature^  being, 
in  hirn,  c  njoined  with  an  all-c  nnprehending 
underftanding,  and  unerrincr  wifdem,  he  mufh. 
know  all  the  v/avs  of  producing  happinefs,  and 
the  greatefl  fum  of  it  that  can  be  wifely  produced: 
And  this  therefore  is  the  happinefs  that  ir.ay  rea- 
fonably  be  expected  fhould  be  produced  by  him; 
that  is  to  fay,  all  the  happinefs  to  the  zvhcle,  and 
every  parcof  the  creation,  than  C2.n  be,  not  in 
refpedb  of  omnipotence ^  confidcred  as  a  natural 
power,  but  in  the  way  of  fit  and  reafonable  con- 
dud.  What  this  compreliends,  is  n<  t  difiindtly 
and  foDy  known  by  creatures,  farmed  v/lth  fuch 
narrow  capacities  gs  our's:  F(  r  v/hichreafm,  ia 
all  perplexed  cafes  (as  t'^-  us  there  muit :  ecefiarily 
be  many)  it  becomes  us  to  be  ;;;5</c;/'?nnd  cautious  ; 
ever  taking  care  that  we  donot  raflily  deixTmine 
that  to  be  inconuftent  'with  gondiicfj:,  wifely  and 
rcafoaably  difpenfcd/  which^  la  reaLry;  i*^i^y  bs 


-fo        TPTE    BENEVOLENCE 

a  gocxi  argument  in  proof  of  it,  and  wotild 
iappear  fo  us  to  be  lo,  hcid  we  cne  intire  view 
of  the  ijohole  cafey  in  all  its  connexions  and 
dependencies, 

I  fhoiild  have  now  proceeded  to  look  into 
the  conjlitution  of  nature^  and  inquire  whether  v/e 
are  net  therefrom  led  into  this  conception  of 
the  benevolence  of  the  Deity  : — But  I  fhall  firfk 
dilate  a  little  up-m  a  few  dedudtions,which  feem 
too  important  to  be  v/holly  palled  over  in 
lilence. 

In  the  firil  place,  it   is  obvious  to  deduce^ 
from  the  explanation  that  has  been  given  of  be- 
nevolence as  a  mo7'a I  quality,  a  juft  conception 
of  the  thing  meant,  when  the  Deity  is  fpcken  of 
as  infinitely  good.     There  m.ay  have  been,  in  the 
minds  of  fomc,  indiftindl,  if  not  wrong,  appre- 
henfions  of  what  is   fignified  by  this  adjiincl. 
i  he  application  of  it,  if  applied  intelligibly,  is 
not  intended  to   fuggeft,  that  benevolence  in- 
finite in  degree  is  difplayed  in  every  ccirniU- 
nication  of  goodnefs  from  the  Deity.      Fcr  it  is 
evident  to  common  fenfe,  than  thcfe  commu- 
nications are  various  ;  fome  rnaufeft  goodntls 
in  one  degree,  others  in  another  ;  and  fo  on^ 
with  inconceivable  diverfity.     Neither  is  it  to 
be  fuppoled,    bccaufe  God  is  infinitely  benevo- 
lent, that  he  has  in  fa6l  made  an  infinite  ma- 
nifeiiation  of  his  goodnefs.     This,  perhaps,  is 
impoITible    ;     and    for  this  veiy  good  reafon^ 
becaufc  infinity  in  benevolence  knows  no  bounds> 
but   there    ii  Hill  room  for  mere,  and  higher 

difplays 


OF    THE    DEITY.  ^t 

Airplays  of  ic.     The  true  idea  therefore  of  the 
epichet,  vifi:iltCy  when  applied  to  God  as  benevo- 
lent, is,  as  I  apprehend,  plainly  this  ;  that  he 
has  within    himiclf  a  boundlciS  fource  of  be- 
nevolence, that  he    is  fo  benevolent^  in  his  na- 
ture, as  that  he  may  go  on  eternally  making 
difcoveries  of  his  goodnefs.   or,  in  odier  tv'ords, 
that  this  perfettion  of  his  is,   flridrly  fpeaking, 
inexhaiiltable,  not  capable  of  being  exerted  to 
a  ne  plks.     It  is  obfervable,  we  do  not  fay  that 
G  )d  is  aln:::ghtys   omnipotent,   beeaiife   he  has 
exerted  his  power  to   the  urinufl  j  for  he  may 
go  on  exerting  it  without  en^'H    oth^rvvife,  he 
could  not  be    faid  to  be  infimle  irt  pov/ef.     In 
the  fame  {-zw^c  God  is  infinitely  benevolent.    But 
thep.,  as  he    is  infinitely"  intelligent    and  wue> 
as  well  as  benevolent,  he  never  manifefls  either 
his  pow.^r,  or  goodnefs,    but  under  the  guid- 
ance   of  intelligent  wifdom.        Whatever  this 
clirccbs  to,  lie  wills  /hall  be  ;   and  v/hatever  he 
wills  ill  ill    be,  is  a6lually   brought  into  event. 
This  points  out  the  reafon,  and  tlic  true  one, 
why  God,  though  irfinit€ly  powerf  d  and  bene- 
volent in  his  fiature,  is  yet  under  a  lim/itatiori 
as  to  the  difplay  of  thofe  attributes.     Ke  rriani- 
f-^ilo  no  more  power,  or  goodnefs,  than  '.merring 
wifdom  direds  to  :   Nor  could  it  be  others/' fe/ 
iVnlefs  th?fe  perfedbions  were  to  be  manife^^1:ed 
blindly,  and  a:  random  ;   the  abfurdity  of  wliich 
13  t  )o  glaring  to  be  fuppofed.     This  leads 

To  an:)ther  obvious  and    important  deduc- 
tion, which    is,     that    no    corpmunications   of 
F  '  coodiiefi 


42        THE    BENEVOLENCE 

goodnefs  may  rcafonably  be  looked  for  frotri 
the  Deity,  though  infinitely  benevolent,  but 
fuch  as  fall  in  with  what  wifdom  oiredls  to,  as 
-fit  and  proper.  We  may  pleafe  ov.rfelves,  and 
too  often  do,  with  vain  expectations,  taking  rife 
from  falfe  ideas  we  have  in  our  minds  of  infi- 
nite benevolence,  as  exifting  in  the  breaft  of 
Gv^d.  But  it  ought  to  be  remembered,  and 
ferioufiy  confidered,  that  the  fam.e  Deity  "i^'Pio  is 
infinitely  benevolent,  is  alio  infinitely  intelli- 
gent, wife,  juft,  and  holy,  and  cr nnct  there- 
lore,  unlefs  with  grofs  abfurdity,  be  fuppofed  to 
manifefh  his  ber^'^'^olence  in  any  ads  of  good- 
rcfs,  but  in  harnriony  with  thofe  perfe6lions,  all 
ivhich  are  equally  effential  ingredients  in  his 
nature.  IV!  any  men  are  apt  to  imagine,  that 
God  is  ail  goodnefs,  and  that  they  may  hope 
for  every  thing  from  this  attribute  of  his, 
without  fo  much  as  once  thinking  how  tihrea- 
foniible,  and  unfit  it  w^ould  be  in  an  infinitely 
intelligent,  ^'ife,  and  juiT  being  to  make  difplays 
of  hh  benevolence  in  ;iny  inftances,  or  degrees^ 
biit  under  the  guidance  of  wifdom,  and  in  per- 
fe6l  confiOency  with  redlitude.  What  are  our 
fentimcnts  of  thofe  good-natured,  kindly  affec- 
tioncd  n  en,  V»ho  difpenfe  their  bounties,  not 
with  imderftanding  and  wifdom,  but  in  a  ran-- 
dom '  way,  %vithout  thought  or  confideration  ? 
We  pity  their  weaknefs,  and  wifli  tliey  had  more 
difcretion.  And  fliall  we  attribute  that  to  the 
all-perfe6l  Deity,  which  we  efleem  a  dilgrace 
even  in  man  !  Benevolence^  though  infinite  in 


O  F    T  H  E    D  E  1  T  Y.  43 

its  fource,  or  principle,  mufl:  yet  be  limited,  rc- 
ftraineclj  and  governed  in  all  its  maniieftations, 
by  wifdonn,  equity,  and  juflice,  or  it  may,  in 
the  final  refult  of  its  operations,  do  more  hurt, 
than  good  ;  to  be  fure,  it  will  n-  t  ctherwife 
bring  honor  to  the  being  pofTeired  of  it,  if,  at  the 
fame  time,  he  is  fuppofed  to  be  endowed  with 
intelligence  and  wifdom,  in  a  fufHcient  degree, 
for  his  diredtion  in  the  difplays  of  his  goodnefs. 
Another  dediidion  ftill,  highly  interefting 
and  important,  is,  that  intelligent  moral  beings 
have  no  jud  ground,  from  the  infinite  bene- 
volence of  God,  to  expc6t  the  enjoyment  of  that 
happinefs  they  are  made  capable  of,  but  in  con- 
lequence  of,  or  connexion  vv^ith,  a  wife  and 
virtuous  ufe  of  their  implanted  powers,  under 
fuch  advantages  as  they  may  be  favored  with. 
The  reafon  is,  becaufe  God,  though  he  has  with-- 
in  himfelf  an  infinite,  never-failing  fpring  of 
benevolence,  yet  v/ill  not  fuffer  it  to  fl')w  from 
him,  in  any  inftance  or  degree,  but  under  the 
guidance  of  wifdom  that  cannot  err^  And 
can  it  be  thought  wife  or  fit,  that  moral  agents, 
whether  they  are  virtuous  or  vicious,  without 
regard  had  to  their  refpedive  oppofite  charac- 
ters, fhould  be  indifcriminately  treated  as  fui- 
table  objeils  of  the  Divine  benevolence  ?  How 
would  fuch  a  condud  comport  with  the  dc- 
fign  of  heaven  in  the  bedowment  of  intellec- 
tual and  moral  powers  ?  To  what  purpofc 
were  they  given,  if  it  was  a  matter  of  indiife- 
reiicy,  in  relation  to  their  being  fit  objefls  of 

$hcir 


44        THE    BENEVOLENCE 

their  Maker's  kind  notice,  how  they  enr^ployed[ 
them  ?     And  how  coidd  even  thefe  moral  be-, 
ings  themfelvcs,  entertain  in  their  niinds,,  be- 
coming inceptions  of  the  wifdrm  and  redli- 
tude  of  the  Supreme  Creator  and  Ruler,  upi  a 
this    plan    of   manifefling    his  beneyclence  ? 
Befides,  it  niay  be  jxiftly  queftioned,  whether 
moral  agents  can  be  made  truly  happy,  bnt  by 
a  wife  and  right  ufe  of  their  iiT»planted  facui-. 
ties.     The  goodnefs  of  God,   under  the  direc-. 
tion  of  wifdom,    has   given    them  various  fa-, 
culties,  and  placed  them  within  reach  of  ob- 
jefts  fitted  to  yield  them  the  enjoyment,  they- 
were  formed  cap-able  of;  but  if  they  will  feek, 
for  happinefs    in  other  ways,  and  not  in  this, 
which   a  good  G:>d  has  purpofely   adapted   to. 
give  it  to  them,  how  (hould  they  be  the  fub-. 
jects  of  it  ?    It  cannot'be.     There  mijft  be  an 
ao;reement   between  faculties  and  obje^ls^  and' 
a  due  applicatir-n  aifo  of  thefe  faculties  to  their. 
refp'^(5live  objefts,  or  there  can  be  no  proper  fa- 
tisfadlion.     It  is  indeed  impoflible  there  fliould: 
be,  according  totheprefent  conilituted  way  of 
enj-.-yment.     The  nature    therefore  of  intellec- 
tual moral  beings  muft  be  cliar.ged  into  fome< 
other,  ortheymi'ft,    in  a  meafure,    ?.6l  up  to, 
their  charadler  as  p(aTcfring  tljis  nature  ;    other- 
wife,  they    can  no  mur^'    enjoy  the  hsppinefs 
proper  to   this  kind  of  beings,    ih^^n    rightecuA 
nels  ran  have  fellov  jfhJp   with   vnri^htcciifhels,^ 
Qr  light  have  communion  with  ci?.rkntfs." 

J 


O  F     T  II  E    D  E  I  T  Y.  4^ 

I  have  hitherto  confidered  this  dedu«5lion  on- 
ly in  general,  as  it  refpcds  all  intelligent  mo- 
ral beings,  in  all  worlds..  But  it  may,  v/icli, 
pertinency  be  applied  more  particularly  to  us 
pien,  as  containing  that  in  it  which  is  well 
worthy  of  our  n-ioft  leric us  attention.  We  are 
formed  by  the  God  that  made  v.s,  not  only  with 
animal,  but  intellectual  and  moral  faculties  ; 
in  which  view  of  our  conftitution,  we  have 
nothing  to  cxpc^b,  in  a  way  of  favorable  no- 
tice, from  the  Deiry,  though  infinitely  bene- 
volent, but  what  is  Iliited  to  the  faculties,  he 
has  given  us,  and  to  be  enjoyed  only  in  con-, 
neflion  with,  nr  in  conlequence  cf,  a  due  and 
proper  ufe  of  them..  Was  benevolence  in  Gcd 
ii  pr  ^penfity  in  his  nature,  of  the  infcin6tive 
kind,  blindly  urging  him  on  to  a  gratification 
of  it,  it  might  be  done  at  any  rate  :  But,  far 
from  this,  it  is  a  difpofition  inhering  in  an  c^ll- 
perfedt  mind,  and  that  is  infeparably  conjoined 
with  infinite  knowledge  and  wiidom ,  and  can 
therefjre  be  never  manifefted  ad  extra  but  with 
reaf:)n,  and  in  confiftency  with  reftitude.,  And 
as  we  men  are  formed,  not  oiviy  with  bodily 
appetites,  but  with  intelledual  and  moral  pow- 
trs  alfo,  fhall  it  be  imagined,  that  fuch  a  be- 
ing as  God  is  fhould  make  us  the  obje6ls  of 
his  benevolence,  in  any  way  but  that,  which  is 
fuitably  adapted  to  the  nature  he  has  given  us  ? 
-And  if,  inftead  of  cultivating  our  fuperior 
powers,  and  excrciflng  them  in  a  due  manner 
Vipon    their  proper  objects,   we   neglect  their' 

improvement. 


46        THE    BENEVOLENCE 

improvement,  or,  what  is  m^ch  worfej  pervert 
them  to  the  purpofes  of  vice  and  foil/,  mak- 
ing ufe  of  them,  not  to  anfwer  the  noble  ends 
for  which  they  were  given  us,  but  to  invent  r.nd 
conrrive  ways  for  ihe  more  enlarged  gratificati- 
on of  our  inferior  inclinations  :  I  fay,  if,  inftead 
cf  ading  up  to  our  rank  as  men,  we  thus  de- 
grade ourfelves  into  the  clafs  of  brutes,  what 
iTiay  we  reaf  nably  exped,  but  evilj,  rather 
than  good,  from  even  the  infinitely  good  God  ? 
It  is  owing  to  fuch  chara6lers  as  our's,  that  the 
creation  has  been  marred  and  in  fo  great  a  mea- 
fure  filled  with  diforder  and  confufion.  And 
jQiall  that  Being,  who  is  the  righteous  King  and 
Judge,  as  well  as  Creator  of  men,  make  this, 
kind  of  perfuns  the  fpecial  obje6ls  of  his  bene-, 
volent  notice  ?  Is  it  not  far  more  reafonable,^ 
and  fit,  and  this,  even,  from  a  princple  of  be- 
nevolence, that  he  fnould  recompenfe  to  them 
according  to  the  evil  of  their  d  nngs  ?  As, 
one  exprefTes  it  much  better  than  I  a^n  do,— -^ 
^'  Becaufe  God  is  fupremely  good,  therefcire 
will  he  punifh  the  obftinately  vicious  ;  fince  to 
be  indilgent  to  them,  would  be  to  encourage 
what  muft  produce  the  greateft  rnifery  to  the 
iroral  world,  As  certainly  as  God  defires  the 
welfare  of  his  rational  creatures,  that  is,  as  cer- 
tainly as  he  is  good,  he  will  punifli  obftinate 
trmfgreffors,  and  maintain  the  honf  r  of  his. 
la- v..  and  government^  nor  fufFcr  thofe  to  be 
tra  rpled  upon  with  impunity,  L.ntil  irr  piety,cru^ 
eky,iiijuflice,ixicemperance,and  brutal  debauche- 


tDF    THE    DEITY.  /17 

tf,  become  unlverfal.  No  ftate  of  things  can 
appear  lb  evil,  as  this  appears,  10  an  intinitcly 
wile  and  good  Parent  and  Governor.  He  will 
therefure  certainly  take  the  meth'  ds  pr  per  to 
prevent  it.  And  as  punifliing  trie  perverfe  and 
obitinately  wicked,  according  t'>  their  de'i^erits^ 
and  with  circumllances  of  terror,  f'.jfflcienc  to 
tcftrain  others  from  like  p^adliccs,  is  a  propef 
and  neceffaty  means  to  this  end,  obliinate  fin- 
hers  Tiufl  cxpe6t  fuch  punlih  r.ents  ;  and  t?  pro- 
mife  th«-nfelves  irpiinicy  becaufe  God  is  good> 
is  t)  hope  that  G  d  will  ceafe  to  be  good  to  the 
vjhole,  and  t  the  hefi  defirvingt  that  he  may  be 
faially  indjlgcnt  to  th-^fe  v/ho  are  not  objects 
of  his  mercy/*  He  goes  on,  in  the  following 
pathetic  br.t  infinitely  reafonable  exhortatory 
advice,  "  Give  up  then,  prefumptuous  finner, 
nil  thy  deceitful  hopes.  As  God  hath  made  thee 
rational  and  free,  thou  canil  n  -t  be  happy^ 
but  by  piety  and  g0')dnefs,  by  an  imitation  of 
the  Deity,  and  in  his  prefence  and  favor.  As 
long  as  thou  ccntinueit  wicked,  thy  temper  in- 
capacitates thee  for  the  -Divine  favor,  and  f^r 
real  happinels.  God  cannot  fhew  mercy  to  fiicli 
as  thee,  without  letting  in  a  deluge  cfv/icked- 
neis,  the  greateil  evil  conceivable,  on  his  m.  ral 
creation.  And  to  punifh  fuch  is  neceflary  tothe 
welfare  of  the  piois  and  virtuous,  and  of  all 
who  may  beC'^T.e  h' .ly.  Repent  theref;re  im- 
mediately, and  become  qmlifiei  f  r  mercy  ; 
fth^rwife,  the  unchangc'ible  goodnefs  of  the 
Divine  natufw,  iailcai  uf  pr  ..Tjifing  thee  im- 
punity, 


^%        THE    BENEVOLENCE 

punity,  will  infure  thy  deflrudlion  j  which  wiU, 
be  the  more  dreadful,  as  proceeding  from  infi- 
nite gnodnefs,  and  evidencing  thy  guilt  to  be 
fo  malignant,  that  even  infinite  clemency  could 
hot  exteiid  t  >  thee." 

It  may  with  propriety  be  added  here,  that  the 
Supreme  Being  himfcif,  as  he  is  an  intelligent 
Kioral  agent  ih  abfohte  per^e6tion,  is  infinitely 
happy  from  the  delight  \\t  takes  in  alv^ays  chufing, 
willing,and  doing,  and  with  perft6l  freedcin,  that 
which  is  right  and  fit.  And  as  he  has  made  us  men 
with  intelleduai  and  m.oral  powers,  after  the  il rr  ili- 
tude  of  his  cAvn,  th-  ugh  in  a  luw  degree,  he  has 
planted  a  capacity  in  our  nature  cf  being  hap- 
py with  the   like  kind  of  hnppinefs,  he  himiielf 
exiils  in  the  enjoyi.\;ent  of.     But  then  it  fl;ould 
be  remembered,  we  mufl  be  the  fubje^bs  of  this 
happinefs  in  the  faiiie   Way, that  he  is,    that  is> 
by  a  wife  and  fit  life  of  our   rational  and    m(  rai 
faculties  ;  or,  in  otl:er  words,  by  fo   gcvern  ing 
cur  elections,  volitions,  and  crnfequent  adlions> 
as  that  they  may  be  conformed,  as  nearly  as  may 
be,  to  the  eternal  rule  of  right.     This  is  tht 
w^ay,  and  the    only  one,    in  which  we  can  at- 
tain to  the  happinefs  tb.at  is  fuited  to  tlic  na- 
ture  of  fu ch  beings  as  We  are;     Benignity  of 
heart,    probity  of    mind,    confcicus  integrity^ 
felf-approbation,  and  a  good  hope  of  the  appro- 
bation of  our  Maker,  evidenced  to  us   by  an 
habitual,    fleady  courfe  of  freely  cJiufing    and 
pradtifingthe  things  that  are  comely,  ^julc,  pure, 
lovelyj    a;:d  of  good    report/    are    the     true 

fojrcc 


OF    THE    DEITY.  4$ 

'Cjurce  of  the  moral  happinefs  we  are  formeci 
capable  of.  We  may,in  coniequence  of  the  im- 
perfedi  .n  that  is  natural  to  us  as  creatures,  from 
free  choice,  acl  below  our  chara6ler  as  men  ; 
walking  in  impiety,  feafjality)  unrighteoufnefs, 
deceit,  malignity,  and  the  like  vicious  ways  : 
But,  inftead  of  being  Maptcd  to  yield  us  real, 
folid  fatisfadlion,  they  powerfully  tend  to  make 
ns  miferable  ;  and  mifery  will  be  the  refult  of 
Tuch  a  walk,  according  to  .the  conftitution  c( 
nature,  unlefs  Cv>unrera6led  by  the  Deity,  which, 
to  expe6]:,-  would  be  the  %^airteft  thing  in  the 
v/r>rld.  Yea,  it  fh:>uld  feen  impoflible,  that 
a  rational  moral  being  fliould  be  Happy,  whofe 
choice,  and  confequent  practice,  f» re  a  contra- 
diction to  his  reafon,  and  a  violation  of  the  rule 
of  right.  It  would  be  a  fubverfion  of  that  or- 
der, v/hich  is  the  -eftablinimerit  of  a  gwd  God> 
that  the  happinefs  proper  to  an  intelligent  na- 
ture might,  in  this  way,  be  attaihed  to.  If  we 
would  be  happy,  as  beings  of  our  rank  in  the 
fcale  of  exifience,  we  muil  act  up  to  our  charac- 
ter, and  not  as  if  v/e  had  no  underftanding,  and 
there  were  no  difference  between  ui  and  the 
beail  thfetperiOis.  The  bleffed  God  himfelf,  a^ 
an  intelligent  moral  being,  is  rno**ally  happy,  and 
completely  fo  :  But  hov/ ?  By  invariably  chuf- 
i:ig,  and  afling,  {o  a.^i  to  approve  himfclf  per- 
fcftly  holy,  jull,  faithful,  and  good,  both  in 
zliQ  iiiterniil  difpofitlon  of  his  mind,  and  in  all 
the  m.L'.n.ifei^ations  he  makes  of  himfelf  to  his 
Cieiitur;;s.  V,'e  are  made  capable  t>f  the  like 
G  kind 


-5:0       THE    BENEVOLENCfe 

kind  (  f  happinefs  :  Bi:t  hrw  (hall  we  bccrrre 
tliQ  percipients  of  it  ?  By  an  imitation  of  G',  d 
in  benignity  of  temper  and  C:>ndud,  in  purity, 
in  righteoufnefs,  in  charity,  and  in  every  thirg 
tiiat  is  amiable,  and  worthy  of  elleem.  In 
this  way  God  is  happy  ;  and  in  tliis  way  we 
may  be  happy  alfo  :  but  in  no  othei*.  If,  ac- 
cording to  our  meaf  re,  we  are  perfect  as  Gcd 
is  perfe6l,  holy  as  he  is  holy,  juft  r.nd  triic  as 
he  is,  v/e  may  depend  we  fhall  never  fail  of 
being  as  happy,  with  a  Gcd-like  happineis,  as 
our  nature  will  allow  of.  In  this  way,  he  lies 
judged  it  v/ife  and  fie  t>  make  us  happy;  nc;r 
has  he  given  us  the  lead  reafon  to  expc6ii:  he 
will  d )  it  in  any  o^her,  or  to  imiagine  it  pof- 
fible  he  fhonld,  in  confiflcncy  with  wifdi^m 
and-  je^^itu-le^ 


Jt^ART     II, 


OF     THE     D  S  I  T  Y. 


PART       11. 

Provmg,  that  the  Deity  is  Jutremsly  and  pcrfcslly 
benevolent^  in  the  Jenjc  thai  goodnejs^  as  a  moral 
auality^  has  been  explained  to  bcUng  to  him, 

SOMEr  have  endeavoured  t-^  prove,  b/  meta- 
ph/fical  reafoning,  that  the  Deity  Is  perfect:- 
ly  and  inPiniccJy  benevolent.       And  I  lee  n  )C,  I 
m  ift  c  Hifels,  bat   that  m.iy  be  oftered  in  this! 
-way  of  reafjnin:^    which   is^  fir  idly  concluiive. 
We  may  be  as  fjre,  from  the  exercife  of  that 
pow^r  of  dircqrn;Tient  we  are  naturally  endowed 
with,  of  the  perfed  benevolence  of  the   Divine 
Being,  as  of  his  exii>ence,  or  of  any  of  the  per- 
ft:1i.)ns  \v-  conneft  with  it.     The  fame  intel- 
leflual  p-kW.T  that  affures,  us  there  mufl    be  an 
etera:»l  feif-exiftent  Derty,  affures  us  alfo,    and 
in  the  (xnz  way,,  that  he  mull  be  p^fiefTed,  not 
of  thi  i   or  that  perfection  only,    but  of  every 
perfection.     For,    having  always  exifted  with- 
out any  exterior  caufe  to  limit  his  exidence,  ei- 
ther as  to  its  nature,,    manner^    or   properties, 
there  is,  and  mull  be,  precifely   the  fame  rea- 
Ibn  t)  fopj^fe  him  the  fibje^b  of  all   perfefti- 
ons,  as  of  any  one  in  particular.     Benevolence, 
theref:)re,    fupre  nely  perfefl    benevolence,    is 
a,  judly  applicable  to  him  is  immenfity,  fy\^ 
ritjality,    omniporence,    or  any  of  the  Divine 
akttrib)t?s,    t)  wh;c!i   the  epithet,    nr.turaU    is 
^jiUmc^nl/  applied,    tj   didin^uiih  K\\t\r\  fnnri 
'  ■  -  thofe. 


5^^       THE   BENEVOLENCE 

thcfe  that  are  called    troral  :     Not    that  thef^ 
terns  of  dillindirn  in-p<:rt  any  difference    be- 
tween the  perfedions  cf  God,  in  Kgaid  of  iheir 
necefiary    co-eternal  exiftence    in    the    Divine 
Nature.      They    are  rather    intended  to  p(.int 
out  a  difference  in  their  Icind  only.     The  na- 
tural perfeftions  rf  Gcd    are  of  cyie  jvrt  \  his 
fnorcl  cuts  oi  mother.    The  former  are,  in  ihtir 
very  nature,   different  from    the  latter  i    vpc4 
>vhich  accoont  they  have  been,  as  they   reafcr.-' 
ably  might  be,  diflingLiflied  by  dificient   ^d- 
jun6ls.  But  they  are  all,  without  difcrimination^ 
tiatural  properties.    The  Deity  eternally  exifled 
in  poffefflon  of  them  j    and  they  are  effential 
to  his  very  being,  and  equally  fo  :  Infomuch 
that  he  cannot   be  fuppofed    to  exift  with  the 
exception  of  one,  any  n  ore  than  allcf  thenu   It 
may  with  as  much  reafon  and  truth  be  afErm- 
ed  of  him,  that  he  is  by  nature  holy,  juft,  and 
good,  as    that  he  is  almighty,'  immenfe,   om- 
ra potent ;  and  that  he  always  was  fo,    and  al- 
V. ays  will  be  fo,    and  that  it  is  imppflible  he 
fiiould  exift   Gthcrwife. 

But,  as  this  method  of  arguing  may  ap- 
pear to  fome  abftrufe,  and  not  fo  well  adapted 
ti  carry.  convi<frion  with  it,  I  fhall  leave  itj  and 
go  n  to  another  chat  is  nr',re  eafy  and  faniiliar^ 
2nd,  it  n.ay  be,  at  the  fane  time,  more 
flrikin^ly    conclufive. 

By  the  things  that  are  made,  the  eternal  pow- 
er ?:nd  GcgI  ead  <  {  tlie  Great,  r  n.ay  be,  and 
are,  clearly  perceived  by  duly  attentive  ininds^ 


QF     THE    DEITY, 


5a 


4nd  the  fame  may  be  faid,  and  with  equal 
truth,  of  his  all-perfcd  benevolence.  Do  we 
Attribute  almighty  power  to  God,  from  the  ef- 
fects of  pov/er  he  has  prodoced  ?  And  Ihall  we 
not  conceive  of  him  as  perfe6lly  benevolent, 
from  the  erled^i  cf  his  goodnefs  we  every  where 
fee  in  our  world,  and  in  all  parts  of  the  nni- 
verfe  we  have  any  knowledge  of  ?  How  num- 
berlefs  are  the  creatures  he  has  formed  with 
capacities  of  enjoyir.ent  ?  How  amazingly  va- 
rious are  thefe  capacities  P  Wha^t  abundant  pro- 
vifion  has '  he  made  for  filling  them  with  the 
good  that  is  fu ited  to  their  refpedive  natures  ? 
And  how  imsixenfe  is  the  quantum  of  good  en- 
joyed by  them  all,  confidered  in  one  coliecftive 
view.  ?  Every  creature  we  cait  our  eyes  upon, 
difcovering  pleafure  in  its  exiltence,  from  the 
good  it  is  made  capable  of  enjoying,  and  a6lu- 
ally  does  enjoy,  is,  at  once,  b:)th  an  inftance, 
and  proof,  of  the  Divine  benevolence.  How 
inconceivably  is  this  evidence  increafcd  in 
its  flrength,  when  fuch  multitudes  of  beings  in 
^he  creation  of  God,  the  number  of  which  no 
man  can  cjunr,  have  been,  tlu'ough  a  long 
fuccedion  of  ages,  and  frill  are,  the  percipi- 
ents of  his  bnmtiful  care,  and  munificent  good- 
nefs !  Can  any  one,  in  the  fober  exercife  of  his 
tjinderllanding,  queftion,  whether  this  is  a  clear, 
prjof  of  benevolence  in  the  Deity  ?  Efpecial- 
Ij,  when  there  has  been  the  difplay  of  fuch 
altonifliing  flcill  and  contrivance  in  the  formati- 
on Gf  faculties,    and  the    making  and  placing 

'  objeds 


54        THE    BENEVGI.FKCS 

f>bje6ls  within  the  re?.ch  of  thein,  fo  adrriruLlyi 
iuited  r-  yield  theo  celight,  and  inv/aysanc^- 
.degrees  beyv  nd  concepti'-n  yarious.  Vviro  can 
help,  in  thi-s  view  of  things,  breaking  forth  in 
fome  fuch  w-  rds  of  adniration  as  ilic-.^e  of  pious 
David,  "  Tiicu,  Lord,  art  good,  and  d  ft 
good  !  Thy  tender  mercies  are  over  all  the 
■\\'orks  of  i.hy  hands  y*  ^ 

But,  as  it  is  a  matter  of  no  f  nail  iinportance, 
that  we  entertain  in  oi:r  minds  lively  ccncepti-' 
ens  of  the  benevolence  of  the  Diity,  I  fhali  be 
particular  and  diftindl  in  mentioning  fome  of 
thofe  eficcVs  of  it,  which  mull,  iinlefs  we  are 
greatly  fr-ulty  in  the  iiii^  of  our  intelie(5luar 
pov/ers,  cb^ip-eusto  conf:^''':-,  that  Gcd  is  good, 
t.'pre'rely  c.nd  perfedly  good, 

Only,  before  I  enter  upon  this  argument,  and 
in  order  t'*  clear  thev/ay  to  it,I  defire  the  follow- 
ing rer'iarks  mr.y  be  previoufiy  well  conf^dered. 

The /'^^  is,  That  Ehis  fyftem  of  our's  is  neb 
t;->  be  confide  red /..t/)',  and  by  if/elf ,  when  ve 
rre  nrgu:..g  about,  the  benevolence  of  the  Deify* 
A;;:!  fr  this  plain  reafon,  becaufe  there  arc 
clber  fyitenis  of  beings,  V)  whom  Goii  has  made 
inai-'-  flations  of  his  goodnefs.  If  we  may  de- 
p^»'d  "uprn  the  Ml?k,  as  'a  lacred  book,  ther,; 
i.r^  c^rtairjly  other  beings^  capable  of  happi-. 
rt'o,  and  in  aftual  pofiefilon  of  it,  befides  thofe 
V  rich  dwell  on  this  earth.  Nay,  more  than 
tl^i"',  their,  capacities  for  hap];inels  are  fuucb 
h  jer,  than  die  capacities  cf  any  of  the  beini;;s 
btL.-'xino;  to  this  fyuem  >  and  thev  acluailv  eri-.-.* 


^    OF    THE    DFITY.^  55 

joy  it,  in-  a  ::*U'ch  higher  degree.  But  if  any 
jhould  eftcem  this  a  Cv.nfidc ration  of  iltJc 
weight,  I  would  add,  thcxC  are  f'l  many  globes 
vifible  to  «-^:r  light,  equally  capable,  with  this 
globe  we  live  upon,  of  containing  inhabitant:^ 
furniHied  with  fentiments  of  happinefs,  and 
means  of  cbtainitig  ir,  that  it  i?,  without  ail 
doubt,  the  truuh  of  fa^y  that  they  are  filled 
with  fuch  inhabitants.  With  reipedt  to  our 
earth,  we  certainly  know,  .  rhat  it  has  rckticn. 
to  Itfi  ai^id  enjoy. nent.  It  is. indeed  fo  cor.Ilituted 
as  to  fupport  in  being  and  happne/s  innumera-* 
ble  animated  creatures  of  variui  s  kinds.  And 
why  (hould  tlie  other  globesj  revolving  in  the 
fame  heavens,  be  looked  up-  n  as  meer  deadmat^ 
ter  ?  We  have  infiniiely  grer.ter  reafon,  from 
whit  we  fee  to  be/^^,  in  our  owi.  gl-be,  to  iiip- 
pofc  that  thev  alf .  are  ^o  formed  as  to  be  fiib- 
fervicnt  to  the  prefervati  n  or  numberlefs  fercei" 
ving  beings,  to  the  hcnor  of  the  Creator's  mu^ 
nificence.  The  ali-pov/erful,  and  infinitely  wife, 
God  c  )uid  as  eafiiy  have  modelled  the  (^thef 
globes  t>  tne  purpofe?  of  maintaining  life,  and 
rendering  it  c?nfor:able,  and  happy,  to  milli- 
ons of  cri:J.L  .'rci/  as  he  has  done  this  :  And  the 
thoug'iLthith'^  hasafl'iallvfo  ^ade  and  contrived 
the  other  globes,  in  the  heavens,  is  perfcJlIy 
anal  gous  to  v/hat  v/e  behold  of  his  goodneis^ 
with  ref,)'!^  t.  or.r  own  fv'J^em  :  It  is  indeed 
the  moft  oavio  's  and  narcral  inference,  from 
the  c  .nldrruion  of  iiim  r.s  \  benevolent,  as  well 
as  Dov/erlui  aud  wife  Being. 

If 


i6       THE    BENEVOLENCE 

If  now  w6  are  naturally  led,  from  kno'-juh  ap- 
^earanceSy  to  argue,  that  there  are  ether  beings 
befides  thofe  on  this  globe  ;  and  that  this  globe, 
with  all  the  animate  and  intelligent  beings  dwel- 
ling on  it,  is  only  cjte  of  the  fyftems  that 
has  been  produced  by  the  infinitely  benevolent 
caufe  of  all  things,  the  confequence  is  plains 
viz.  that  this  World  of  oiir's  ought  to  be  con- 
ficiered  as  only  di^art  o\ iomo:  great  whole y  about 
which  &L^  benevclence  oi  the  Deity  is  employed,  • 
And  in  this  view  of  the  cafe,  i\\t  full  di/co'Very  v{ 
benevolence  is  not  to  be  16  ked  for,  in  our  fyf- 
ttxn  Jingly  zrA-feparatelyy  but  in  them  all  cotkc" 
tively  onfidered.  And  it  would  be  injorious 
to  the  Deity y  to  complain  of  him  for  want  q^ 
goodnefs,  meerly  becajfe  the  manifeftation  of 
It  to  OUT  particular  fyflem,  confideredy/;z^/y,  and 
'apart  from  the  refly  is  not  {(^  great  as  we  may  ima- 
gine it  could  be,  It  is  no  argument  that  the 
Deity  is  not  ahfolutely  good,  becaufe  the  -greateft 
communicable  good  is  not  to  he  found  in  ouf  world. 
Was  our  world  indeed  the  C72ly  one  in  v/hich 
there  were  perceiving  beings,  and  we  kne\# 
this  to  be  fatfy  the  argument  might  then  carry 
weight  with  it.  F^r,  if  the  Dff/j?  was  abfi)lu re- 
ly and /><';/^^//y  g)od,  our  w..rld,  in  this  cafcj" 
would  be  the  proof  of  it,  confidercd  fmfly  in 
It  f elf.  But  if  there  are  other  fyfiiems,  they  mud 
be  taken  care  of,  and  provided  f  r,  as  well  a^ 
our's  :  Aiidn-^  morehappinels  is  required  forour 
fyftem,  tw<t\\{\'orx\irifimtely  perfell  bcncvdence, 
than  is  proper  for  a  part  of  f6T4e  great  ivhcle. 

And 


OF     THE    D  E  I  T  Y.  5^  * 

And  it  is  enough  to  ilhulrate  the  real  he- 
'ing  of  an  ahjohtdy  perfcrt  principle  of  bene- 
Vjlence,  if  the  difplays  of  it  towards  our  world, 
one  ;f  the  c  )nllicjent  parts  of  this  v/h  >Ie,  arc 
clearly  difcerned  to  contain  as  much  good  as  can 
reifonably  be  fupp  -fed  to  fall  to  ourlharc. 

Kfjcond  reiTiirk  though  not  very  foreign  frork 
the  former,  is,  that,   in  arguing  chcerning  the 
'Dlv'ate  Bj:jevGhice,   We  ought  not  to  c  ntlder  its 
difvliys  as  they  a(Te(fl  individual  I  beings  or.ly^  but  as 
tiiey  relate  to  kYic  particular  fyftem  of  which  tiiey 
^.r,"  parts.     For,  as  all ^:^r//V;^/-'/r  j^^y'?^;/7j  are,  pro- 
bably,  related  t:>  fome  univerfal  one,   and,  pro- 
perly fpeaking,  are  f  >  many  j!>^r/j  cnnllituting 
this  great  whole,  defigtied,  by  the  Beity,  for  the 
full  manifedlti  -n  of  his  infmitely  prfc5l   bene- 
volence :    In  like  manner,  the  fevcral  beings, 
in  any  particular  fyllem,  are  the  parts  conPdtu- 
tiiig  that  a  f articular  whols  ^    And  the  Divine 
benevolence  therefore,  is  to  be  efrimated  from 
it<:  am)untto  this  "whole ^   and  not  its  conOiitu- 
"ent  pariSy   fepr.rately  confidercd.     Thefe,  it  is 
true,  muit  partake  of  good  ;  but  then,  the  good 
lo-  kcd  for  ought  to  be  no  other  than  is  pro- 
per to  partSy  bearing  fuch   a    rcrladcn  to  fuch 
a,  "johoU. 

To  be  fare,  the  only  fa: i*  way  of.  judging  of 
the  Divine  benevolence,  with  refpeft  to. our 
world,  is  to  confider  it\  not  as  difplayed  to 
fcparate  individuals,  but  td  the  ZL^hsle fyftem,  an-i 
to  thefe  as  its  c  )nii:it oent/Ji^r/j.  For  it  is  true 
in  fa^,    that   the  Deity  originally,  made,   ani 

IT  con(tanily 


^^       THE    EENEVOLENCt 

conftantly  governs,  all  the  various  kinds  of  be- 
ings, on  this  earth>  and  all  the  indiVidi.als  in 
each  (fthefe  kinds,  v/Ith  a  rektive  \\t\v.     He 
confiders  ihcm  not  hmply   j:S  fo  ir.any  kinds  of 
beings,  much  lefs  z^  \o  i'r2iV^  fnzjs  individmlst 
but  as  ^c'}ts  c.  nflit>  ting  Lcii  a  particular  JyJ- 
tern  in  the  univeffe.     Vv'e    therefore  find,  that 
the  individuals  in  every  kind  are  wilely  and  va- 
ri.  bfly  relaied  to  each  other ;  and  not  only  fo, 
but  the  kinds  thcmjdves  are,    in   like  manner, 
related  t  >  r.ne  an ,  iher,  fo  as  to  be  'parts  pro- 
perly fitted  to  fill  up   xk^\^  Jy.fi em^    and  confri- 
tute  it  a  ^ccd  "particular  icbole.     And,  accord- 
ingly, 01  r  ideas  of  the  Creator,    as  benevolent y 
are  to  be  fetched  from  the  difcoveries  he   has 
madec.f  gjodnefs    to  the  fyfcem  made  np  of 
thefe  parts i  and  not  to  any  cf  the  farts  as  de- 
tached from  the  fyftem    to  which  they  are  re- 
lated.    And,  in  this  way  cf  judging  of  the  in- 
-  f  nitely  benev..  lent  t)cityy  no  more  good  is   to 
be  expelled  fro.n  him,  v/ith  refped  to  any  Jpe- 
lies  of  beings,  or  any  iyidi'vi duals  in  thefe  Ipe- 
cies,  than  is  reaf:>n ably  <p(nfiftent  with  the  good 
of  the  *ix)hck  fyfiefHi    of  Vvhich  they  are  parts. 
And,  if  there  appears  to-be.  .the  manifcllation 
of /«?  inuch  go;.dnefs    towards  them    as  might 
reafcnably  be  expe61:cd   for  fiich  partSy  bearing 
f  ch  a  relation  to  z  gocdijjhcley  it  is  all  the  go^  d- 
nefs  that  can   be   expelled  frcm   bencvoiencc, 
'tho;:gh  irfinitc^  if,  at  the 'faiiie  time,  it  is    v^ife 
and  reajonahk, 

Ic 


OF    THE    DEITY.  i^^ 

•  It  will  probably  be  faid  here,  infute  henevo^ 
lenceis  n  t  to  be  rcfl  rained,  by  CKf.ituti  ns  and 
JXJiems^  from  doing  all  the  gcod  i:  pj.Tioly  can 
to  every  individual  capable  fv.b'e  •  o-^'  hajpi- 
nefs  ;  and  that  the  moft  gocd  ought  t .  be  pro- 
duced, though  it  fliould  be  by  fingk  imreUUcd 
sds  of  benevolence.  To  whicii  the  anfwcr  is, 
that  idfinite  benevolence  will  d  >  all  the  ^ood  it  can  : 
But  f  r  any  to  fuppoll*,  that  it  may  do  ;«.  ;v 
goody  up  Ml  the  whole^  by  finale  unconneiJcd  dif- 
plays,  than  h^  relative  (^ncs,  is  only  talking  in 
the  dark.  For  wjio  can  'id  much  as  gueis  an  the 
r^;///of  fach  unconncl:d  difpiays  of  g  odnefs  ? 
It  may  be,  in  the  nature  of  things,,  for  a  ?ght 
any  maa  living,  knows  to  the  contrary,  impoj- 
filde  that  ^<^  much  happinefs  fliould  be  c  mnu- 
nicaced  in  this  way,  as  may  be  communicated 
in  the  way  of  a6l  ng  that,  in  fadV,  takes  place. 
And  as  the  Deity  has  thought  fit  to  difplay  his 
goodnefs,  not  by  unrelated  adls,  but  fuch  as  are 
nonnested  with  i'>me  general  plan^  conjlituti-n,  or 
/yfienty  this  ought  to  bep>refu(red  to  bf^xhcfittefi 
and  m-Jl  c^l':tual  method  for  the  communlca- 
ti  n  of  the  greatefi  goody  unlcfs  it  can  be  fully 
and  clearly  proved,  that  it  is  not  :  And  till  then, 
if  we  would  judge  fairly  and  impartially  of  the 
Divine  Benevolence,  we  mufi.-  f  ;rm  our  fenti- 
mentstjfir,  not  from  its  difpiay  c.'>  individuals 
Jli^ly  confideredy  but  to  the  Jyjlems  of  which  tJicy 
TiX't  parts  ;  lookiiig  for  no  more  g  od  to  the  in- 
dividuals th'in  is  confident  with  the  place  they 
bear  \\\  th<^  conftic  ution    of  the  ivhcle. 

Another 


:ihk        THE    BENEVOLENCE 

Jncthej'  rerr<ark  is,  That  'wc  nritfl:  not  judge 
^fthe  tey.cvclcnce  o(  xht  Deity  rneerly  frcm  thp 
<j.57;^(^/  ^^^^  we  fee  pi;oduced,  but  ftiould  like- 
wife  take  into  confideratipn  tlie  tendency  of 
thoje  general  lav;.s  ccnf  riTiably.  to  which  it  is 
produced.  The  reafon  is^  beca.ufe  the  tendemy 
€f  thcjc  lavjs  may  be  ohftru^edy  and  kS^  good  ac- 
tually take  pUce^  than  they  ar^  nattrdiy  fitted  to 
procliice  :  In  which  cafe,  it  is  no  argi;ment  q.f 
'want  of  goodnefs  in  the  Ddty  that  no  jncre  good 
was  comn^iunicated  ;  though  it.  ti  ay  be  ox  folly 
in  the  creatures, 

This  I  look  upon  to  be  the  moii  important; 
rciiiark  dcifcrving  previ  us  confideration,  in 
t\\Q  prcfent  debate  ;  and  fhall  thercfc  re  be  par- 
ticular in  explaining  myfelf  upon  i>.  In  or- 
der Vv'hereiio^  let  it  be  obferved. 

It  is,  in  fa6b,  truC,  that  the  Deify  does  not 
cornmi.nicate  either  being  or  happinefs  to  his 
creatures,  at  ieali:  on  ihis  earth,  by  an  iinmedi- 
a:e  ad:  cf  pcAver,  but  by  concurring  with  an. 
eft  ahlijtoe  d  c.nrfe  of  nature.  What  I  mean  is>  he 
brings  creatures  into  cxiilence,  and  makes  them 
iiappy,  by  tlie  intervention  of fectnd  caufesy  ope- 
r.uing,  under  his  direction  and  influence,  in  a 
fated i  I'.cgidarj  unifcrm  manner.  They  are  all 
brought  into  being,  and  preieryed  in  being, 
in  this  way  :  And  not  only  fo,  but  all  the" 
l.Kippinefs  they  attain  to  the  enjoyment  of,  isf 
in  like  manner,  dependent  on  general  lawsy 
v;h'jfe     operation   the    Deity  dees    not    coi.n- 

tt.r- 


OF    THE    DEITY.  6^ 

ter-afl,  b  it  cojicurs  with,  In  order  to  pro- 
d  ice  this  effed.  This  is  univerfally  true  of  all 
Lhe  animate  kinds  on  the  earth  :  And  it  is  par- 
ticularly true  of /7;cv;,  its  only  inhabitants  that 
are  endowed  with  ratwul  and  moral  powers. 
They  are  brought  into  exillence  according  to 
2iJ<i t tie d  lu'i form  courfe  of  nrJiire '.  Aid  th^ir  ex- 
illence, which,  at  firft,  is  nothing  nr'.ore  thaa 
a  variegated  capacity  for  happinefs,  is  upheld  by 
Jlated  Idzi's  ;  and  it  is  by  Jiated  laws  iliil  that 
this  capacity,  agreeably  to  its  diverfe  nature, 
is  opened  and  expounded,  and  gradually  fitteci 
for  the  happinefs  that  is  proper  to  it* 

Thele     are  all   •  nq-jcfuonable  fa^s.      Argi 
the  conlequence  fron  theirt  is  an  ther /^^  a$ 
indifputable,  viz.  that /d'/j  ^-odvn^Y  be  pr:  du- 
cedbythc  operation  of  thefe  caufes,  than  they  ;z.'2- 
turally  tend  to  produce,  and  actually  would  pro- 
duce,  ifth.ey  were  not  obllru6led  in  their  ope- 
raci'jn.     To  iilultrate  my  meaning  by  an  exam- 
ple.    It  is  by  the  intervention  of  ourj'ehes^   in  a 
great  mcaf. re,  that  we  come  to  the  enjoyment 
of  that  happinefs  our  iraplantcd  c(ipacittes  tend  t(K 
The  good  we  are  originally  formed  for  is  put 
very  much  into  {VkXC  own  pawer -,  infomuch  that 
we   are  more  or  lefs  happy,  in  confequence  of 
our  own  conduifl.     This  is  one  of  the  general 
la'jjSy  according  to  which  me  Deity  operates  in 
the  communication  of  good.     Audit  fo  i  ni- 
verfally  takes  place,  that  he  does  not  fo  much 
■a^  uphold  us   in  being,  exclufively  of  cur  ozvn 

care- 


,^t       THE    BENEVOLENCE 

Qiire  in  providiRg,  and  ufing^  that  f;  fee  nan  C:e, 
wicho.t  which,  according  to  another  law  of 
.^ature,  \Ye  cauno.t  be  prefcrved  in  life.  Nei^- 
th'.r  does  he  open  'and  enlarge  cur  innplanted 
Xacalties,  or  fill  them  vrir.h  the  good  that  is 
/jited  to.  them,  hut  with  tlie  concurrence  of 
surf  elves  :  infonn  i.ch  that  the  increafe,  eljpecir 
ally  of  ojt  mental  and  moral  capacitiesj  is  lb  far 
-put  into  our  own  power,  that  it  is,  in  a  great 
-i-neafure,  dependent  on  ourfelvesy  whethey  they 
jttaiii  to  any  confiderabie  degrees  either  of  per" 
^e^iofiy  or  happinefs,  ,And  it  is  true,  in  expc^. 
rience,  that  a  great  part  of  iiiankind  do  not 
jarrive  to  that  extent y  either  of  per.fe6l\on  ox  hap- 
^/v^, their  original  capacities  would  have  allow- 
jed  o^',  and  they  might  have  attained  to,  had 
they  more  wifely  fallen  in  with  the  iendeyicy  of 
that  general  hwy  which  makes  their  perfetlicn 
and  happimjs  io  much  dependent  on  themj elves *_ 
-They  do  not  ule  their  own  powers,  in  order  to 
their  own  good,  as  they  might  do  ;  and  fo  conre 
iliort  of  that  degree  of  good,  this  general  latu  tetir 
dedzo  produce,  and  would  actually  have  pro- 
duced, had  it  not  been  their  own  fault.  It  is 
therefore  owing  lotbemJelveSy  and  not  to  the  Dei- 
'tjy  that  they  do  not  partake  of  good,  in  larger 
meafures  :  And  it  would  be  a  wrong  to  his 
hfinite  henevclence  to  judge  of  it  meerly  from  llie 
govyd  they  actually  enjoy,  witho\it  taking  into 
consideration  the  tendency  of  thiSy  among  the 
Ot\\^x  general  la-w  shy  ^\\.\iz\i  he  operates  in  dif- 
pi^^ying  his  goodneis. 

it 


OFTHEDEtTt.  64 

Ic  will  pofTiDl/  he  faid  here,  infinite  benevo- 
lence cannot  be  ccnfuicd  to  general  lazvs,  in  th^ 
cominunication  of  good  :  Or  if  general  laws 
arc  expeditmt,  it  may  reafon  bly  be  expeded^ 
ihac  a  perfedly  benevolent  being  fliould  inters 
^oje^  ^s  occafions  may  make  it  necelTary,  toi 
prevent  that  mifchief  which  might  take  place, 
if  gsnerd  ia-jjs  were  fleadily  and  rigidly  ad- 
hered to. 

As  to  the  firft  part  of  this  obje6i:ion,  that 
infinite  benevolence  is  not  to  be  rellrained,  in 
its  exertions,  within  the  limits  of  general  laws  ; 
it  is  more  than  we  can  precendto  affirm,  upon 
any  o:her  f{X)t  than  that  of  meer  conjedlure. 
For  notwithftanding  all  that  we  can  prove  to 
the  contrary,  the  method  of  communicating 
good  by  general  laws  may  be  the  fitteft  :  And 
the  Deity y  who  is  perfedtly  acquainted  with  all 
the  mechods  in  which  it  is  pollible,  that  good 
fhould  be  communicated,  might  fee  it  to  be 
the  fitteft  \  and,  for  that  reafon,  feled  it  froni 
all  others,  as  the  only  one  in  which  he  was  de- 
termined 10  manifell  his  infinite  henevoUnce,  And 
indeed,  w^  ourfelves,  weak  as  we  arc,  can  dif* 
cera  this  t3  be  \h 2  fitteft  aid  M  method  \vt 
are  able  to  conceive  of.  For  it  is  the  aIon« 
foundation  of  all  our  rational  exertions,  whether 
of  b)dy  or  mind,  feparare  from  which  they 
would  be,  in  a  manner,  ufclc's,  as  they  could 
n-^t  be  dire.!l:jd  to  -my  end.  Did  the  Deity  ob-J 
f:rve  nj  riile^  no  order ^  no  ftat3d cGurJe^  in  his  com- 
muaication.s,  what  ihouii  we  be  able  to  make 

.         ■      ©f    " 


6|.       THE    BENEX^OLJENCfi 

of  fuch  a  method  of  "condud  ?  What  beauty  or 
harmony  could  we  difcover  in  it  ?  What-rule^ 
could  we  forni  fronri  it  to  govern  our  own 
purfuits  ?  Appearances  that  do  not  refult  from 
ejiahlijhed  lazvs^  operating  in  zftcAed^  timform  way^ 
are  abfolutely  unintelligible.  For  being,  by 
fuppofition,  finglcy  Jf.parate^  independent  effeds, 
nothing  could  be  argued  from  them  :  They 
could  not  be  ranged  in  crder^  lb  as  to  ferve  any 
valuable  purpofe  j  but  mud  be  perceived  by. 
every  intelligent  mind  as  TLlodJe^  rudcy  iincciuic^ted 
heap  of  irregularity  and  €<- nhiJion.  Thofe  ap- 
pearances only,  which  take  place  ift  a  un'ifcrm 
way,  according  to  efialiifiocd  laws-^  are  capable 
of  being  reduced  t;o  a  certain  rule,  and  {o  as  to 
lay  a  proper  foundation,  either  for  fcience  or 
forefigkt :  Nor  d'^  any  c  ther  feem  to  becon'ie  the 
wifdom  of  an  h^finitely  intelligent  agent. 

Inconveniences,  it  is  true,  may  arife  frc  m  this 
method  of  adling  by  general  lazvs.^  in  a  ftated 
way.  And,  perhaps,  it  is  imp  llible,  in  the 
nature  of  things,  that  geyieral  laivs  fnould  be  fo 
fram.ed  as  abjolufely  t)  prevent  all  i'iregidarify. 
But  may  n  i:  the  fame  be  faid,  <  f  any  either 
n 'Method  of  con di: (ft  that  cnuld  hb  pitched  upon, 
with  equal  truth  ?  And  f  .r  aught  we  can  fay 
to  the  contrary,  there  may  be  lefs  danger  of 
irregtdarities  in  tbis^  than  any  other  ncrhr.d 
whatfocver ;  at  leali,  of  irregularities  that  can- 
H'jtbc  rediiicd  in  che/;/^/  z^/f<f  of  thing^s,  fo  ht- 
as  it  can  b?  done  in  confi/lency  with  wifdom  and 
reiftirudc, . 

The 


Of    THE     DEITY.  6$ 

The  other  branch  of  the  «  bje(n:ion  is,  that,  if 
general  laws  Hi  uld  be  thought  expedient,  it  may 
hov/ever  be  expelled,  that  an  infiniiely  benevolent 
being  wjuld  inteypofey  as  occafion  reqr.ired,  to 
prevent  the  milchief  which  would  otherwife  take 
place.  In  reply wheret  >,  it  maybe  obferved,  i\\</ 
inconveniences  will  probably  zn^^j  for  the  prefenty 
when  general  laivs  are  flatedly  kept  t ',  yet  ir  may 
ht  pojfitfle,  as  has  beenjult  hinted,  that  theic  in- 
conveniences iiiay  be  remedied^  f  >  far  as  it  can 
be  wifely  done,  in  the  final  refult  of  their  rpe- 
rati;)n  :  Aiid  if  f  ,  there  can  be  n  >  abf  lute 
need  that  they  thould,  by  interprfitionSy  be  pre- 
vented hr  the  prefent.  But  was  this  impojible, 
who  knows  v/hat  Wjilld  be  the  confcquencc 
<)i  tliefe  deilred  interpcfitions  ?  It  is  certain  tJiey 
Would  entirely  alter  ih^  prefent  meth  -d  f  com- 
municating g^od  :  And  will  any  man  take  up- 
(>n  him  co  dctcnVjine,  that  good  upo'd  the  while, 
and  not  evily  would  be  the  refult  «-f  T  ch  an 
alterati'm  ?  Pcfilbly  this  method  of  c-mmvini- 
eating  gijod  by  general  laws,  tmiformly  adhered 
to,  is,  in  the  nature  of  things,  a  better  adapted 
ene  to  produce  the  greatefl  goody  than  the  (»thtr 
n'eihfjd  by  interpofitions  continually  repeated.  It  is 
tr  le,  if  by  interpofitions  no  other  effcd  w.  uld 
f  >llov/  than  the  prevention  of  the  miichief  they 
are  introduced  f  )r,  they  m.ight  well  be  defired  : 
A:id  I  fee  not  indeed  but  they  rright  reaf  na- 
bly  be  expefted  from  an  infinitely  bcnevwlcnc 
being.  But  it  is  certain,  they  wov  Id  be  f  J- 
Juwed  with  other  efre6h  j  and  I  niay  add,  bad 
I  ones 


dS        THE   BENEVOLENCli 


ones  too,  which  niight  be  more  than  a  h^.'^ 
lance  for  the  good  it  is  intended  they  fliould 
produce.  As  thus  ;■ — They  would  render  all 
forefi^ot  abfolutely  uncertain,  and,  in  no  mea- 
fure,  to  be  depended  on  ;  they  would  put  a 
final  bar  in  the  way  of  men's  aclivity  and  in- 
^tfftry^  in  the  ufe  cf  their  various  powers,  whe- 
ther bodily,  or  mental  ;  and,  in  (hort,  they 
woi.ld  totally  deflroy  the  ivhcle  kijiiicfs  of  lifiy 
which  is  carried  on  ,tipon  this  fuppofition,  that 
iiich  and  fuch  adions  will  be  followed  with 
llich  arid  fxh  cc  nfequences,  in  virtue  if  thofe 
efiahlifked  lawsj  which  uniformly  take  place  in  the 
w  rid*.  No  cne  indeed  can  fo  much  as  conjec- 
ture what  thefe  int erf  cfit ions  would  finally  iflue 
in.  If  they  did  fome  gO':d,  they  might  pcfli- 
bly  do  nv  re  hurt.  And  for  aught  we  know^ 
they  might,  up  n  the  whjle,  counter-adt  the 
very  end  for  which  they  Were  introduced  :  That 
is  to  fay,  they  rright  be  thcoccafion  of  an  over- 
balance oimifchief.  And  if  fo,  fo  the  Deity,s 
tvvx  int^rpcfing^  in  the  manner  pleaded  for,  is  an 
ir.fbance  (*f  gccdnfsy  and  not  an  arguir^ent  in 
proof  cf  the  Tc.'j;^/ of  it. 

The  great  thing  more  particularly  aim.ed  at, 
by  thefe  interfofitions^  is,  the.  prevention  of  mo- 
ral evil  3  which  has  done  fo  much  hurt  in  the 
world.  And  could  the  Deify,  in  this  way,  have 
prevented  the  ahfe  of  jncral  foiz'erSy  without 
bringing  on,  at  the  famsc  time,  other  ccnfe- 
quences,  as  truly  fatal  to  the  haffiiiefs  of  mO- 
rrj  cgsn!Si  he  v/oukl,  no  d^ubt,    have   done  it^ 

And 


OF    THE    DEITY.  67 

And  his  not  doing  it  ought  to  be  looked  upon 
?s  a  fir  )ng  prelumptive  argument,  that  he  ould 
not,  with  out  the  f*  llowing  of  thefc  bad  effects  -, 
iinlefs  it  can  be  clearly  fhown,  that  no  fuch  ef- 
fefls  wnild  have  fblL  wed  thereupon.  The  en- 
trance r£  wickednefs  into  the  world,  it  is  readily 
owned,  has  done  vafl  mijchkf :  But  will  any  rv^n 
undertake  to  prove,  th:it  le/s  mi/chief  \vov\\6.  have 
been  (\or\Q,  if  this  had  been  prevented  by  the 
interpojltions  pleaded  for  ?  Poflibly,  no  inter^pG- 
fit  ions,  b  it  fuch  over -hearing  ones  as  would  have 
deftroyed  uipral  agency^  would  have  certainly  and 
ahfolutdy  prcv-entcd  moral  evil  :  And  thedeilrjc- 
tij.i  of  7noral  agency  wojld,  I  will  venture  to 
fay,  have  at  once  deftroyed  the  true  and  only 
foind.ltion,  on  which  the  greateft  and  moji 
i^alnahle  part  of  the  happinefs,  that  is  comaiu- 
nicable  fro.Ti  the  Deity,  is  built  ;  as  any  intel- 
ligent reader  will  eafily  perceive,  by  pnrfuing 
the  tho'.jght  in  his  own  mind,  and  as  we  may 
have  occa'lon  largely  topurfue^it  hereafter. 

It  appears  then,  up  n  the  whole,  that  wc 
have  no  ju  I  reafji  for  omplaint,  that  the  Dei- 
ty corT)ra.jnicates  good  by  general  laws^  whofe 
operati  -n  he  d  >es  not  counter-a6l,  but  con- 
curs with,  in  a  regular  uniforra  courfe.  Thf^ 
main  que  lion  therefore,  in  the  prefcnt  argu- 
ment, is,  whecher  thofe  laivs  are  as  good  as  it 
might  rcafjnably  be  expe6ttd  they  iTi'-uld  be, 
\(  eflabliflu'd  by  a  perfeflly  bencvol-nt  hein^  ? 
And  this  muil:  be  determined  (the  otiier  previ- 
ous rCiiwrks  having  had  their  due  weight)  by 

tlie 


68        THE    BENEVOLENCE    f 

the  tendency  of  the  laws  themfclves  to  the  pro^ 
d)'5tion  vf  g  ,od,  as  well  as  l^y  the  gocd  that  i5 
a^ually  produced  by  them.  '  Thefe  fhould  be 
c  midered  not  fingly^  but  in  one  conjnn6t  view. 
The  good  aElually  produced  ought  to  come, 
int )  Con fi (deration,  becat.fe  it  cannot  well  be 
f  ppofed,  that  an  infinitely  benevclent  Qcd  w<  uld 
have  efl^bliflied  any  laws  f;;r  the  manifcnation 
of  his  go  dnefsys  unlefs  he  had  fcreleen  by  his 
infinite  -Jp-efcience-  that  it  would  hereby  have 
been  eventually  and  <^^7;/^//y  difplayed  :  It  fhould 
iVe7»  as  though  he  would  not  have  cafried  any 
pla.^  in»;o  cxecuti.  n,  but  what  v/ouid  have  had 
this  efciSi",  Bit  then,  ihe /<;;;/.^ai>^  of  thefe  lavs 
o.j<ht  to.  be  conf  dered  like  wife,'  becaufe  this: 
V  igiii  y2xvS.-^  greater  hemvlence  than  the  good 
tliat  is  aiHiidly  prod-.ced.  The  lairs  might  be 
■vvcil  aoMpr^^d  in  theirnar*  re,  and  tendency,  to 
^Wtdi  m:re  g  d  than  is  atlwdly  acco.nplifhed  : 
i^nd  that  more  g  d  is  not  produced  may  be 
owing,  not  to  any  defied- in  the  laws,  but  t  >  a /?///"- 
uje  of  tliem  by  his  creat  ^  res :  for  which  they  are 
an%Tr?ble,  r.nd  not  the  DJty. 

And  this  is  particularly  worthy  of  ccnf  derati- 
on, wirh  re fpecl  to  our  world  ;  which  is  not  in 
the  ftate  noui>^  that  G(3t/ originally  niade  it,  but 
ab  'unding  with  evils^  introduced  bv  cwnfehes, 
againd  chc  manifef't  tendency  (  f  thcfe  laws  which 
he  vras  pleafed  to  eftablilh,  in  order  to  effect 
its  j^refiter  ^cody  fo  fir  as  it  c  uld  reaf  nably  and 
wifely  be  done.  And  that  tlys  end  is  n- t  ac- 
cun.plillicd,  is  v*h. dly  cliargc:.ble  to  that  chtifcs 

of 


O  F     T  H  E     D  E  I  T  Y.  65 

#f  oTir  faculties,  whereby  we  have  perverted 
tii^  tendency  of  rhofc  laws,  which  wo'ild  other- 
\vife  have  operated  t  j  its  taking  effed.  It  is 
imp  \Ti  )le  thtrefore  v/e  {h)uld  judge  fairly  of 
the  Creator s  bencvdence^  fr).i>  a  vicv-/  only  of 
our  w  rid,  under  i^s  prelent  actual  enjoyments  \ 
But  if  wew)uld  fo  m  ri^>ht  ienti^rents  of  it,  we 
mii(i:  canUJcr  rl  e  tj.nd^ucy  f  the  Divine  fcheirx 
of  opera -i  n,  an  J  what  the  flate  cf  the  world 
v/ mid  hive  been,  if  the  rational  ?.nd  moral  ht- 
ings  in  it  h.iJ  a(5led  np  to  the  /^^-^j  cf  their  na- 
iurcy  and  given  tiiem  full  fcope  to  operate  for 
the  proJ'jdi  n  of  good.  This  will  give  us  the 
idea  oigcody  in  {-frc  ^eaf  irc,  anfwering  the//^« 
of  it,  in  the  Divine  mind.  Every  other  view 
of  it,  feparare  fr>m  this,  will  be  either  p^rZ/W, 
or  falje,  and  fall  fnort  of  exhibiting  to  us  the 
true  chara^er  of  the  Deity  as  hen ev^ lent. 

The  l^Jl  remark,  though  n^^t  the  lead  im- 
portant, is,  that,  in  judging  of  the  Divine  be- 
nevolence, wc  mufc  carry  our  thoughts  beyond 
the  frefevJ  to  fjnic //^///;v  (late  of  exiflence,  and 
confidcr  them  as  cameled  in  the  Divine  flan  of 
operation  for  good.  V/as  death  the  entire  de- 
fLruftion  of  all  the  intelligent  moral  beings  that 
have  exifled,  or  will  exiil",  on  this  earthy  it 
would  be  dijdciilty  I  may  fay  impojjihle,  to  en- 
tertain the  thought,  that  the  Crear  ^r  was  be- 
vevolent,  in  the  fenfe  we  are  pleading  for.  And 
one  of  the  reaf  )ns,  why  fonie  are  fo  ready  to 
Call  in  queftion  his  ahjojutdy  ferfeiJ  g-)(;dnefs, 
is    tiieii*  looking  up  n  iCi\t  frejent  flate,    in  an 

Independent 


fo        THE    BENEVOLENCE 

independent  view,  and  not  as  infeparahly  ccfTJoined! 
with  foiVie  future  one.  And  nn  wonder  thty 
are  puzzled  with  difnculties,  and  find  th^m  felvcs 
unable  ti  reconcile  a6tual  appearances  with  tlie 
idea  ii infinite  benevclence.  For  if  it  fh  ould  pn-ve 
the  real  truth  of  the  cafe,  that  the  prejent  flatq 
cf  things  is  nothing  mo»-e  than  a  part  of  the 
Divine  plan  carried  into  execution^  and  a  pare 
too  that  is  related  to  another  ftate,  that  will  fuc-^ 
ceed  in  d.  e  time,  it  cannot  be  but  that  prejent 
appearances,  confidered  independently  of  this 
Conne6lion,  fnould  be  fuch  as  are  not  to  be  ac- 
c-)un-ed  for.  It  is  no  other  than  might  reafon- 
ably  be  expe^bed.  And  the  only  vvay  to  remove 
them,  and  judge  impartially  of  the  Divine  Be- 
nevolence is  to  extend  our  thoughts  to  another 
fiate  of  exigence,  c.nnedling  the  prejent  with 
one  hereafter  to  cpme^  and  confidering  both  \^ 
one  cnnjunR  view. 

And,po{ribly,there  are  no  irregularities,in  the 
^rf/2w/ Rate, but  are  fo  taken  care  of, in  fome  future 
one,  as  that  they  will  finally  prove  an  illuflration  c>f 
t\\t  Deity  s  benevolence.  We  are  too  ihortfighted  to 
trace  any  irreglarities,inthe/)r^^»/ftate,  thro:  gh 
all  the'.r  conne6lions,  either  here  qx  hereafter  -, 
and  therefore  cannot  pretend  to  affirm,  with  any 
degree  of  probability,  that  they  may  not  finally 
tura  ^  ut  a  proof  of  benevolence,  rather  than  an 
oi3Jer^ion  againft  it :  Nor  is  there  the  lead  room 
for  difpute,  but  tliat  the  evils  now  fuffered  may 
hereafter  be  repaid  by  an  over-balance  of  enjoy^. 
mnts.     And,  in  this  way,  the  goodnefs  of  Got^ 

notwithllanding 


OF    THE    DEITY.  7% 

hbtwithllanciing  the  pr ef en t  intervening  dark  ap* 
tocaranccs,  niay  glorioufly  fliine  f  rth,  in  the 
winding  up  tf  his  iciieme  for  thepr  dudi  n  of 
g.od. 

And  it  is  the  rather  proper,  in  arg'  ing  about 
the  Deity  s  benevolence,  to  take  int  >  Cv-nfiderati  n 
another  ft  ate  cf  exiilence,  becaufe  this  is  the 
thought  we  are  mi-il  obvioufly  led  to,  even  fr  m 
j)r^^«/ appearances  themlelves;  which  carries,in 
their  nature  the  evident  marks^n  t  of  zcom  leated 
plan  of  operation,  b'jt  of  one  that  is  depen- 
dent on  fomething  ftill  to  come  to  render  it  per'- 
feEl,  Though  there  is  enough  vifible,  in  the  pre^ 
Jent  {late,to  give  us  an  idea  of  theSi  pi  tmt Being, 
as  pn  fecuting  a  Jcheme  for  good  ;  yet  there  are, 
.at  the  fame  time,  plain  difcoveries  that  the 
fcheme  is  bu:  begun,  that  what  we  now  fee  is 
only  apart  of  i:  carried  into  execution,  and  that 
v/hat  is  wantiner  to  finifh  it,  is  to  be  looked  for 
in  (<j{Vit  future  ftate  of  exiflence.  It  is  quite  na- 
ttiral,  from  what  we  know  ';f  the. pre/ent  Hate,  to 
look  up  n  it  as  only  introdu^ory  to  another y  and 
p-reparaiory  for  it.  Prefent  appearances  are  fitted 
to  give  us  this  idea  of  it.  They  are  fuch  as 
v/ell  fuit  ?.  frchaticn-ftatCy  one  that  is  intended 
to  train  us  up  f  r  i^vae  future  one,  that  will  take 
place  in  due  time.  Vvhereas,  if  we  confider 
thefe  appearances,  without  any  connccfticn  with 
futurity,  and  as  defigned  to  exhibit  an  entire  view 
of  fhe  Divine  plan,  with  rcfpcdl:  t)  this  v/orld, 
we  fliall  ncedk-'r.ly  runo.  rflver  into  perplexity, 
and  unavuiJably  think  mj.^  tl.iliunorably   f  the 

'Deity, 


ft       -THE    BENEVOLENtfe 

Deity ^  than  we  have  any  (  ccafi  n  to  do.  F^?, 
fo  tar  as  We  are  able  to  judgCj  frefent  apfecr- 
ftncesy  if  they  compleatid  the  ichei  e  '  f  C^//,  are 
n  t  fo  perfeclly  adjufted  as  it  nught  reafona- 
tiy  be  the Jght  they  would,  by  ii  ch  a  bting 
as  we  can  demonftrate  Cod  to  be  i  And, 
with'jwt  the  fiippoftion  cf  a  future  ftaic, 
perhaps  it  is  impofTible,  in  the  rao  re  of 
tairi^^j,  th:i:  fich  creatures  as  we  are,  in 
fdch  a  world  as  this,  fhc .  Id  be  univerjolly  treated 
hj  the  Delty^  at  all  times/  and  in  all  cpJes^  as 
it  is  eternally  fd  2.nd  juft  that  we  ILo- Id  be. 
And  if  this  ihcidd  be  the  tn:th,  as  I  a-n  c  n- 
fident  no  rne  can  prove  it  is  n^  t,  it  may  be 
necejjaryy  in  the  nature  of  things,  that  xhtDivhie 
JckemCy  with  reference  to  this  fyilenv,  in  order 
to  its  being /j^z/^/J,  flivA.ld  extend  t.  another  Ji ate j 
and  n-)t  be  confined  to  this. 

Having  briefly  n^entioncd  thefe  previo'  s  re- 
marks, the  way  is  nvjw  clear  t)  the  main  ptint^ 
which  is  to  n^,ake  it  evident,  that  the  appear- 
GViCes  of  goody  in  our  wc^rid,  are  fuch  as  laiily 
lead  us  to  conceive  of  the  Suprenre  Creatvr  as 
ahfohitely  2s\^^i perft^lly  benenjolent.  I  do  notn.ean^ 
that  the  prcjcnt  atlual  arncmit  of  thefe  appearance  ^ 
x^fo  much  gcod  as  will  aiifwcr  to  the  ioea  of  in--^ 
finitely  ferfett  benevolence  :  Eut  what  1  intend  is^ 
that  they  arife  froniy^^f,^  lawsy  and  are  lb  chcum- 
fianced  and  relatedy  as  that,  in  this  view  -f  them 
(as  has  been  explained  above)  we  may  clearl}^ 
and  fully  argue, ^hat  the  original  author  oflhem 
is  fupremely  and  infnitely  good. 

I  have 


OF    THE    DEITY. 


fj 


1  have  It  not  in  my  view,  here,  miniifely  to 
confidcT  all  the  effeas  of  benevolence  apparent 
i!i   the  conftitution,    and   government   of  this 
wjrld  of  oar's.       This  would  be  beyond  tlie 
reach  of  my  ability,  and   a  medlejs  labor.     It 
Will  be  a  fufRcient  enforcement  of  the  prefent 
argurrtent,  if>  much  is  faid  as  to  make  it  plain, 
thu  all  the  good,   fuitabis  for  >.^   a  fyftem  as 
this,  is  apparently  the  tendency  of  nature,    and 
the  Divtne  adminijiratkn  -,    and  that  it  a^udly 
prev  Ills  fo  far  as  this  tendency  is  not  perverted 
b/  the   creatures   themfelves,    whom   God  has 
madej  forvvhich  he  is  not  anfwcrable,  as  has 
been    hinted  already,    and  will  be  more  fully 
lliown  hereafter.  ' 

The  way  in  which  I  fliall  endeavour  to  il- 
liutrate  th:s  important  fubjcft  ihall  be,  by  <ri- 
ving,  m  the  firft  place,  iom^ general  touches  on 
the  vijiole  frame  of  inanimate  nature  -,  then  by  ta- 
king fome  tranjient  notice  of  the  inferior  crea- 
/«w  made  capable  of  happinefs  ;  and  finally  by 
viewing  more  mV/V^//y  and  >//y  the  intelligent 
moral  beings,  in  this  world,  towards  wh  .m  the 
JJiVine  goodnefs  has  been  difplayed,  in  the 
iargefi  meafures.  f    J     '      '    uic 

We  Ihall  begin  our  illuftratiin  of  the  prefent 
argument,  with  fo.ne  general  tooclies  un  the 
voi.U  frame  of  inanimate  nature,  and  the  pur- 
pofes  oj  gnodrefs  vj.  which  it  is  fubfervient.  Not 
t^iat  gooc^R-fs  is  communicable  to  inanimate 
matter.     ^euiIer  the>,,  n.r  moon,  n.r  earth. 


74       THE    BENEVOLENCE 

.0  .hich  they  are  -^-1    .|.  J^^^^- ^r 
ble  recipienn  o    good      The  /.^^  ^^^  ^^_ 

%«//  beings,  in  ^hele  gi_o    .     j       .^^^  ;;,,„,. 

•^f  "nTKll^tyri^  t  be  fo«nd  that  they  are 
th's  noble  quality,  yr^^.^A,  injirumental  in 

ccnftittited  fj  as  to  ^\^'f^2^J,^„s,  formed 
occaf,  ning  g'-od  to  nuiiiberlels  bein 
,^ith  capacities  for  enjoyment.     And 

real  truth.  •  n.    .»  ,^f  tr  we  have  in  the 

An  illuftrious  mftance  ot  it  ve  i'"  ,^     „,, 

ir^/,  in  the  moll  fuitab.e  pr^F  „^ 

,.r.^  ;  without  -J'^^h^"  j;i  ..>««r.i,  and 
xmfit  habitation  for  any  ot  tr 

i«/.//l>.«^  beings,  -l",'^?.^  ,^;';:f  ;Sels,  as 
And.it  is  an  additu  na    ^^  ,,  ^as.  by 

well  as  ,^''''^«'^'/"J^'^,g  evolutions,  fo  con- 
the  earth's  ^«w«/  ^7,f^Z  bUfl-nes  ;  cauHng 
veniemly  difcnuned  thefe  ^^^^'  ^„j 

the  viciffitudes  of  dry^^  jl  ■  ' //.e,  all  p^rts 
of   the  ear.h  ;  re  not,    by    t  •  j^ 

p.  ffib.e  that  ^i^^-yfi^ovi^:,.^^;hl, .,,,,,,,„>„«, 

^cfs  of  the  Deity  has  ^^  y^,  fj^';  '  ,,,1  ncrndt. 
,,  .ell  as  the  nature  o   ^g^^^  ^^  ,,,„t 
F.  r,  on  the  (,ne  hand,  he  '^^^  |""'      j    j-^.        ,^ 
agan-.rt  the  -"'f^hiefs    of  ^^A    '"  ;^;.^ 
vThtre  theic  u  a  defc^  of  heat,  oy  i>  <r^ 


O  F     T  n  E     D  E  I  T  Y.  7j 

h  z  overing  c{ /now,  that,  inflead  oflefrcning, 
improves  its  fertile  capacity,  which  capacity  lie 
has  ailb  wifely  adapted  to  fuch  prodi/di  ns  as 
req  lire  a  ie/s  degree  of  heat  to  bring  them   r  > 
maturity  ;  hereby  providing  for  the   fiipport   .f 
life,  even  in  thefc  places  ;  which  he  has  likcw'fe 
taken  care  t  >  render  comfortable  b-^th  to  the  ra- 
tionai,  and  nicerly  ammal  lubje(5ls  of  it  :    T'^  ti.e 
former^  by  a  gr  wth  oi  ivoody  in  vafl  plenty,  fi;r- 
nifhing  them  with  fuel  to  keep  them  warn-;  and 
to  the  latter,  by  a  natural  increafe  of  furr  upon 
their  fkins,  in  thofe  feafons  when  it  is  needed 
as  a  defence   againfl  the  feverities  of  the  cold. 
On  the  other  hand,  he  has  Q<  ntnved  refrcfliing 
breezes,  where  the  earth  and  its  inhabitants  are 
expo'ed  to  the  dire5i  rays     of  the  {\,n  ;    which 
cnsnri  )rdy  increafe    as  that   afccnd^,    whereby 
the  heat  is    ib  c<)rre6ted,  as  that  they  are  both 
prefcrved  from  fuffei'ing  by-  its  violence.   Befides 
which,  he  has  fitted  the  earth's  fertility^  in  thefc 
parts,  to  this  proporti  -n  of  heat :  infon  uch  that 
its  prodnfcioas,  in  certain  kinds,  are  abundant 
f  ^r  the  fupply  b  -th  of  animal  and  ivJclligent  life. 
And  wherein  c>aild  the  Deity  have  made  the  fun 
more  ferviceaMe  to  our  world  ?  It  is  not  con- 
ceivable, how  he  fliould,  in  this  refped:,  have 
given  a  more  full    and  ample  difcavery  of  his 
benevolence. 

Our  globe  is  another  inftance,  manifefting  the 
liches  )f  the  Divine  goodnefs,  as  well  as  wij- 
do.n.  Fur  though  it  is,  itfelf,  incapable  of  goo  J, 
^yet  it  is  wonderfully  adjuftcd  to  utcaucn  good 

ta 


76      THE    BENEVOLENCE 

to  innumerable  creatures  capable  of  it,  by  it$ 
cifp  f^tion  into  JeaSy  dry-land,  and  ^/Venccm- 
jcfTrg  it  about,  all  accurately  correfponc:irg 
wiih  each  other.  Had  the  furface  of  this  glebe 
tetn  all  dry-land,  none  of  thofe  animated  kinds, 
in  their  numberlefs  individuals,  c.  uld  have  hacj 
cxiftence,  whofe  pr  per  element  is  water ;  and 
\^ho  are  fitted,  by  a  fuitable  ( rganizatitn  cf 
psrts,  to  live  in  it,  exerting  themfelves,  and 
r  tiving  aboiit,  with  eafe  and  pleafure  :  jAnd 
crnfeqiiently  there  would  have  been  a  lejs  vrz- 
nifeftation  of  g'  cd,  than  there  might  have  been^^ 
tecaufe  a  greater,  by  this  nriethod,  is  n^w  ccr 
tudly  {t^n,  Fefides,  if  there  had  been  va  JerSy 
there  coi  Id  have  been  no  rains,  withott  which 
the  dry-land  rruii  have  been  ufelefs  to  the  pur-, 
pofes  of  vegetation  ;  and  then  animal  life  wonld 
have  wanted  a  fupport,  at  leaft,  in  the  piefent 
way. — Or,  had  the  earth  been  univerfally  c<.- 
V  red  ever  with  water,  none  of  thofe  creatures,^ 
on  the  other  hand,  could  have  had  exiilence, 
•whether  rational  (  r  meerly  animal,  who  are  fitted,, 
"by  their  make,  for  a  dweirng  i  n  the  dry-land  : 
Keither  could  there  have  been  thofe  iLfinitely 
various  prodij6 ions  for  neccjfity,  convenience,  and 
delight,  which  are  now  f  niany  evidences  of  the 
Creator's  bounty,— And  it  is  beyond  man  to 
imagine  a  better  c^^ntrivance  f(;r  go(  d,  than  the 
cir  that  furr-iinds  our  earth.  It  is  this  that 
r  ?kes  V  ay  for  the  tranfmifTion  ^  f  light,  without 
which  the  faculty  of  feeing,  in  2II  animals,  would 
have  been  ufelefs  ;  It  is  this  tjiat  provides  for 


O  F     T  H  E     D  E  I  T  Y.  7^ 

the  f  afe  and  freedom  of  mo.rion  upon  the  earth, 
wich  Hit  v/hich  life  itfelf  had  Ir^cn  bellowed  ta 
Jittle  purpufe  :  It  is  this  that  c  'mmimicatei 
found,  without  which  we  go'dd  not  have  c  )n, 
veyed  our  thoughts  to  one  another^  b.v  tlie  help 
of  fpeech  ;  not  to  fay  any  thing  f  the  pleaf  re, 
in  various  kinds^  which  refuhs  from  the  har^ 
mony  there  is  betv/een  one  pj  nd  and  another  : 
Jt  is  this  that  gives  rife  to  the  wincly  wiiich 
irixes  and  tempers  the  exhalations  inierfperfei 
in  the  at-nofphere,  corrects  the  heat  in  h  -tter 
climates,  and  carries  the  cl-)»'dsj  from  place  tc> 
place,  to  diftiil  the  rain  that  is  needed  :  And, 
in  a  w  3rd,  it  is  this  that  preferves  life,  by  th<) 
p.ower  of  breathings  in  dl  creatures,  fromi  th^ 
highelt  to  the  lowell :  Aud  to  this  it  is  alfo  ow^ 
in,3  that  fo  many  ciafes  of  creatures,  by  the  help 
of  fuitable  organs,  arc  able  to  wing  their  way 
threugh  the  regions  above,,  alcending  to  the 
tops  >f  aionntainS;,  and  rail  trees,  where  they  find 
bo'h  rhDurifhiuent  aid  fneker.— The  proper  re- 
fleclion  from  all  which  is,  that  the  ben^volentDe^ 
ity  could  not  h.avc  better  adapted  inanimate  na^ 
ture  f)r  the  difl-Vuion  of  good.  It  is  vifibi<j 
w^herever  we  cafl  our  eyes.  Neither  earthy  nor 
Jea^  nor  aiy^  are  empty  of  living  inhalitants  \  but 
t.iey  are  all  filled  with  them  ;  and  provi(i,)n,  at 
the  fame  time,  made  bjth  for  their  fupport  and 
comfort. 

The  dijpofition  of  material  naturSy  I  know,  ha^ 
been  objcfted  to,  and  complaints  made,  beca'  f^ 
Us  parts  were   not    better  adjufccd.       But  the 

more 


JS       THE    BENEVOLENCE 

more  accurately  thefe  complaints  have  been  ex-» 
amined,  the  more  groundlefs  they  have  always 
appeared.  Is  it  complained,  that  there  rire  tod 
nvide  Jeas  ?  It  has  been  made  evident^  by  the 
"b(rft  ubfervati  ns^  that  the  proportion  between 
ihQ  Jea  and  dry-land  could  not  have  been  fettled 
"with  greater  exaflnefs,  for  the,  fupply  ( f  that 
m  ifture  which  is  neceffary  to  render  the  earth 
fruitful.  Is  it  complained^  that  the  water  in  the 
fea  \sjalt  ?  This  wa^  a  neceffary  quali-ty  tu  keep 
it  from  pHtrefa^ion,  And  bcfides,  it  bfes  this 
quality,  before  the  exhalations  from  it  fall  in 
rain,  or,  by  being  condenfed  on  the  t' ps  of 
mountains,  are  f  rmed  into  fprings  whether  fop 
the  fervicc  of  the  earth  it  felf,  or  the  creature^ 
that  are  on  it.  Is  it  complained,  that  the  fur- 
face  of  the  earth  is  too  unequal  I  Some  ine- 
quality was  abfolutely  requifite  in  order  to 
fj:uard  ao-ainft  inundations  from  the  fea  :  Nor  is 
that  inequality  ufelefs  which  n^akes  even  the 
highell  mountains  ;  for  thefe  are  the  fources  of 
fprings,  to  the  great  benefit  of  all  living  crea- 
tures :  And,  in  their  bowels,  are  contained 
thofe  minerals  and  wetalsy  which  are  fo  advan- 
tageous to  mankind.  In  a  word,  ther>e  is  nothing 
in  the  order  rr  difpofiticn  <  f  the  parts  of  this, 
earth  that  can  j"ull:iy  be  complained  of  ;  as  is 
evident  from  this,  that,  if  we  dco  but  niake  an 
alteration  in  our  thoughts,  and  purfue  it  in  its 
confequences,  we  ihnll  foon  fee  our  own  folly. 
There  is  not  indeed  any  part  of  innnmate  na- 
ture but  what  ftrves  to  fnew  fortli  the   Crea-. 

tor's 


OF    THE    DEITY.  7j 

€f)r*s  g  >odnefs,  by  that  variety  pfufes  it  is  ac* 
curately  fitted  to  ferve,  Ibme  of  which  we  arc 
acquainted  with,  though  the  intire  number  (  f 
the.n,  the  wifeft  phil  fophers  haven-t  been  yet 
able  to  invelligate,  and  it  may  be  never  will  : 
B^]t  yet,  the  more  clofely  they  view  the  con* 
ftituti  ^n  of  the  world,  the  more  reaibn  they  con- 
tinually find  f  ir  furprize  at  the  riches  of  good* 
ffcfsy  as  well  as  "JUi/dom,  therein  fo  clearly  fhi- 
ning  fjfth. 

We    go   on,    in  the  next  place,    to  take  a 
tran Trent  view  of  the  animal  world,  in  which  I 
include  all  the  creatures,  on  this  earth,  endow- 
ed with perceptij7i  and  life,  niankind  only  except- 
ed.    And  I  thus  diltinguilli   them  from  man- 
kind, calling  them  aniqial,  n  it  becaufe  I  fup- 
pofe  they  exill  without  fonic  fuperior  prineiple  of 
the  fame  kind  with  the  highefi  principle  in  men  i 
but   becaufe,  if  they  do  poffefs  fuch   a  princi- 
ple,  it  is   m  Jo  low  a  degree  as  to  render  it  im- 
proper to  rank  the  n  witii  intelligenty  much  more 
with  moral  beings,  as  men  are.       Bjt  whether 
x}i\ty  have  minds,   or  not,  they  are  capable  ob^ 
^e.ls  of  ^oodnejs  ;    and  the  'Deity  has  accordingly 
contrived,   in  the  lefi  manner,  to  make  the  ciif- 
plays   of  it  t  wards  the  p. 

One  ilgnal  inflancc  where  f  is,  hisdlflribnting 
their  animal  life  'nt  f  >  rrany  difjerentforls.  Here- 
in the  order  f  the  material  Wt^rkl  is  confuked, 
ail  ^>ne  nnif  r  udeiign  f  good  evidently  carried 
on.  Aid,  by  this  eans  alfo,the  wifeft  and  belt 
mcLUwfU  lUi  bwca  u.^.wii  f^r  u\c  fidlefi  manifef- 

nation 


to        THE   BENEVOLENC£ 

tation  of  ammcil  gof  d.  For  no  cne  fpecies  of 
\cmr,wicd  beings  could  h«ive  fiipplied  the  place 
of  various  fpecies,  fo  as  tr>  have  rrade  way  foi* 
an  equally  lar^e  difcovery  (f  benevolence.  It  i^ 
onl7  a:n  ng  different  kin.s  of  ani'Dals,  c  nfti^ 
t'.ited  ^arkiify  capable  of  happinefs^  that  all  the 
hafphiefs  meer  anirais  rr  ay  be  f  rn  ed  to  enj  y> 
is  t.  be  1  ^"ked  f»n  This  we  fird  to  be  the 
truth  «  f  fa6t.  And  it  is  by  this  ileth-d  like- 
wife,  that  chcifms  are  prevented,  and  the  creati  n 
fdled  with  Lemg  and  happintfs.  Thefe  infeiKT 
kinds  are  f:>  n  any  \\^ell  adjivlled  parts  in  the 
chain  cf  eJfifierce  :  /.id,  ptrhaps,  this  fyfcm 
coi.ldj  in  no  (  ther  Way,  have  been  c.  nUituied  fo 
fidl  ^t\i.]cohere?it  a  z^jolf. 

An  aher  inftance  illiiitrating  the  Deiffs  grcd- 
hejs  is,  the  care  he  has  taken,  notvvichl'anc'ing 
tjiis  difpc/ificn  of  iinin  als  into  fich  various  kinds^ 
i' }  to  provide  f  r  thern  ^//,  as  th^t  they  are  Je- 
*verdlly  capable «  f  attaining  the  happintfs  thai  is 
frc^er  f  r  ihe.:  .  It  :s  acci  rdingly  tnec  fthein 
all,  ill  all  their  various  clafies,  that  thty  have 
organs  fitted  to  give  them  fh'^ftni  Jenjaticns  % 
iind  thci^  implanted  i'lfwiBs  arc  wlfeiy  adapted 
to  theil'  refpeftive  mirures,  feveraliy  determi- 
ning them  to  that:  which  is  fuitable  for  their  pre- 
fcrvati  n  and  haopinefs  :  Befdes  which,  they 
are  not  only  endowed  with  the  p  .wer  of  propd^^ 
^at.ng  their  kind,  but  favoured  with  fuch  a  ccn-^- 
texture  cf  Ivdy,  or  frrr.fl  td  with  fucli  irijinr- 
tnerJs  of  defence^  with  a  vatural  Jcgncity  to  uiis 
thenij  as  arc    admirably   lititd  tc>   gU'id  thent 

G^aiait 


6F     the     deity,  8i 

ag.iinfl  the  iiij-iries,  to  wMch  they  are  mo^e  pe- 
culiarly ex.^ofed.  And,  in  confequence  of 
this  provifion,  the  ^e.^ierai  U/ideffcy  of  t\\Qir  nature 
IS  to  good  :  Ahd  they  a(5lu«illy  enjoy  a  great 
over-balance  of  it.  So  far  as  we  are  acquainied 
with  them,  inftead  of  going  on  heavily  with  life, 
they  give  plain  in  iicario  is  that  it  is  onifortable 
and  pleafanrto  thenn.  And^froiiwhatwe  know  of 
our  own  animal  fraiTie,  fo  analog Jiis,  in  nnany  re- 
fpcfli,  to  their's,  we  have  fufficient  reafon  to 
fe2lieve,thatli[*_%underthe  circuindanccs  in  which 
i\\CY  hold  it,i5  accompanied  with  many  gratinca- 
tions  rendering  it  infinitely  preferable  to  non-ex- 
ijienc'e. 

Nor  does  it  argue  any  want  ofgoodnefs  in 
the  Deity ^  that  they  are  not  all  equally  happy. 
Or  that  they    none  of  them  enjoy  that  degree  of 
hippinefs    which  is   common  to   other  beings 
of  ajuperior  order.     It  is  enough  to  the  purpofe 
of  the  prefent  argument,  if  fo  much happinefs  is 
allotted  to  them,  as  is  pr  .per  t    creatures  in  their 
■ftate^  and  filling  up  fu<:h  a  place  in  the    fcalc  of 
beings.  This  is  all  that  can  be  reafonably  look- 
ed for,  in  order  to  a  p€7'feB  dijpiay  of  the  Crea- 
tor's benev.dence. 

Neither  are  the  inconveniences  they  may  natu- 
rally be  liable  to,  an    ohje^ion    of  any  weight. 
For  as  their  fir  idture  \s  material,  (at  leaft  fo  far 
as  it  is  fo)  they  are,  from  their  very  niah%  fub- 
jtiSled  to  the  {d.fy\t  general  laws  \\\\\c\\  take  place 
in  the;K.<j/m^/ world.     And  i  t  might  be  an  im- 
-pojiyility  that  they  fhould  befo  framed  as  not  to 
L,  be 


82        THE    BENEVOLENCK 

be  liable  to  inconveniences.  And  urtaicidijlU. 
inconveniences  are  net  to  be  irentioned,  as  in- 
corijjftencies  v^'ixh.  the  mcft  perfect  benevolence  ;  iin- 
lefs  it  can  iirft  be  proved,  that  no  fyflem  ought 
to  be  made,  n  r  laws  eflablilhedj  but  what  are 
abjolutely  freed  from  them  :  Which  perhaps 
n  ay  not  be  the  cafe,  with  refpe6l  to  any  fyftem, 
in  the  wh<  le  circle  of  exifling  nature. 

It  is  a  ftili  further  manifedation  of  tlie  Cre- 
ator's goodnefs  towards  thefe  inferior  kinds^,  that 
he  has  contrived  to  make  them,  in  fome  rrea- 
fure,  nfeful  to  cne  another.  Perhaps,  they  ?.re 
fo  clafled  into  forts,  as  that  they  not  only  fill 
up  the  creation,  but,  at  the  fame  time,  do  it  fo 
as  to  be,  in  the  befk  manner,  conducive  to  the 
good  of  each  othrr.  There  may  be  an  eflab- 
\\\\\^d general  relaticn  between  all  the  fpecies  of 
inferior  creatures,  in  confcquence  of  which  the 
particular  interefts  of  the  feveral  kinds,  inflead 
oi interfering^  are  mutually  fubfervient  to  each 
other.  This  is  und-i:bredly  the  truth  of  fatt, 
in  many  inilances.  Several  of  the  lc*wer  kind? 
are  fervic^eable  to  x\it  Jupericr  \  And  it  locks 
as  though  they  were  purp-  ftly  placed  in  fuch  a 
Jubcrdinaticn  to  this  end.  Nav,  fcnre  of  ihe 
highefl  animal  fpecies  arc>  in  like  manner,  u le- 
ft 1  to  mankind  :  And  .hev  fctm  to  have  had 
this  degree  (f  fulcrdinalun  affigned  them  f(  r 
this  very  purj^ofe.  And  there  may  be  a  cer- 
tcin  order  running  thrr.i  ^h  the  whole  anin;al 
world,  tci^ding  t'  render  all  the  tariuUs  kinds 
as  fervic '  -ble  to  c  re  another,  as  the  nature  of 
things  wculd  /^c^riiiit.  There 


O  F    T  H  E     D  E  I  T  Y.  8j 

There  Is  certainly  a  hoid  of  union  eftablillieci 
between  the  individuals  of  every /pedes.  As  they 
have  f  jme  inftindls  determininoc  then  t ;  their 
own  private  goody  1')  have  they  others  that  unite 
the  Ti  to  their  rejpeuiive  kinds.  They  diflike  foli- 
tude  and  difcovcr  plcafureinthe  co  npanyofcacI\ 
ether.  Some  live  together  in  (locks,  fec'n  un- 
eafy  when  feparated,  and  wilt  run  ventures  that 
ihey  may  get  ^//6?a^/fi  with  their  fpecies.  And 
there  is  univerially  2^  firong  affe5fiori  ia  the  fe- 
ni'zles  towards  their  young.  They  are  urged  (  n 
by  their  rtatural  storgee>  not  only  to  exert 
themfelves  in  providing  for  their  fullenance,  but 
in  lecoring  them  againft  danger.  They  will 
rifqae  their  own  eale,  and  engage  iiv  co-n bats 
for  the  fake  of  their  young  ;  expofing  them- 
felves  to  greater  extremities  on  their  account^  than 
their  own.  Even  the  mofty^i'^^*?  animals  are  af- 
fe^ionate  to  their  offspring  ;  and;  will,  take  care 
of  theiTi  with  all  defirable  tendernefs.. 

I:  is  readily  acknowledged,  tlie-  injiin^s  by 
v/hi:h  individuils  are  attached  to>  their  own 
kin.i.  are  not  fo  flrong,  b.it  that  they  may  be 
mifcbei-jous  to.  one  another  -,  a,nd.  the  relation  be- 
tween the  feveral  Jpecics  may  be  ftill  more 
loofe,  inlbmuch  that  it  may  fee m.  as  though ybw(? 
kinds  were  rather  defiru^ive^  tlian.  beneficial ^  to 
other  kin  Is.  B'Jt  this  notwithftanding,  indi'in- 
duals  may  exifl  with  refpe6l  to  their  ovon  kinds^ 
and  x\\t  feveral  kinds  with  refpet5l  10  each  other ^ 
in  the  beft  manner  it  was  poffihle  they  fhould, 
ia  order  to- their  confpiring,  ^s  parts,  to  prom  te 

the 


g:        THE    BENEVOLENCE 

the  common  happinefs..     And  if  fame  infLancea 

of  a.  co.ui-iitry  af  je6i:,  to  fuch  fnort-fighted  crea- 

3  as  we  are,  could  be  nientioned,  it  ought 

.'-.   \  v^  ef^::emcd  a  counter- balance  to  what  ia 

■:u.r:'!^  the  general  ten  a  en  cy  of  the  animal  con- 

j....Uion.     It  becomes  ns,  in  ibch  cafes,  to  take 

^eare  how  v/e  raflily  cenfure  the  henevclent  Deity  ; 

€  ".x'cially,  if  it  be  confidered,  that  oetachea  in- 

J-atices  may  have  the  aifearance  of  evily    to  oui^ 

i  ppcrfe6t  view  ;  while  yet,  in  their  conntcStion, 

they  may  be  ^ccd.     And  as  good  i§  fo  apparently 

Vi\c  general  tendency  ^    we  have    lufficiert  leafon, 

Irom  hence,  to  think  that  this  is  the  real  fyuthy 

with    refpe6l    to  thele  fpecial  irfichces  ;    unltfs 

we  could  clearly  prove  the  contrary.     In  order- 

whereK), 

It  is  pleaded,  I  know,  that  feme  animal  kinds 
live  on  ethers,  to  the  intire  defli ii6lion  of  their 
l>eing  ^.nd  hapfine/s.     But  this  notv.ithffandirgi 
they  may,    in  the  v/ifeii  manner,    le  tjeful  to 
one  anr.th^r  j    and  even  this  very  chje^lun  n^^^^y 
be  a  Itrong  evidence  of  it.     It  is   tiOe,  the  ce^ 
f.riMon  of  life^'iW  follow,  if  feme  animals  are 
food  to  others.     But  it  may  be  true  alfo,  that 
there  could  not  have  beer/i?  much  life,  and  con- 
fequently  happineis,  in  the  creation,  had  it  not 
been  for  this  expedient.     Perhaps,  y^;  many  kinas 
of  creatures  as  now  exifV,  and  it  was  neceffary 
.  fhoi  Id  exiil  in  f.rder  to  fill  up  this  fyilem,  could 
rot,  in  any    ( thcr    ejlallijjjed  way,    have    been 
Juppcrted  in  being.     And  if  it  was  ncceflary,  as 
we  cannot  fay  it  was  not,   in  order  to  the  main- 
tenance 


OF     THE    DEITY.  85 

!cnnnce  of  life^  in  fucli  a  variety  of  kinds,  that 
it  Ov)  '1^1  be  upheld,  by  ^fuccejjion  of  iadivid  lals 
in  each  kind,  and  not  by  the  conthuied  exijhfice 
ofdiQ/ame  individuals,  we  are,  at  once,  let  into, 
the  wifdom  and  gooducfsy  not  only  of  the  general, 
law.  fnbjedling  all  animaU  to  death  y  but  of  that 
more  liputed  one  alfo,  according  to  which /i/zwj 
fpecies  live  upoyi  otJjers.  The  fchcme,  in  this 
view  of  it,  is  certainly  intended  for  good  :  And 
tfjore  goody  upon  the  whole,  nnay  be  cc  mmuni- 
cited  in  tbisy  than  any  other  way.  And  there- 
fore it  is  ib  far  from  arguing  a  defecfoi  bene- 
volence in  the  Ddty^  that  it  is  a  flrmg  illuftra- 
tiMi  of  it.  Be  (ides,  we  know  n  >t  the  int Ire  plan 
of  heaven,  with  reference  to  the  anhrual  world. 
Perhaps,  \}^€\x  prefent  exiftence  is  only  an  intro- 
duilioa  to  foiiierhing  further.  It  may  poITibly 
be  the  Jirjt  ilage  of  their  being,  and  ^  jrep  to 
fo.iie  oiber  ftate,  this  may  be  previoully  necef- 
fary  to  fit  them  for.  And  as  we  are  able  to  fee 
bur.  a  little  way  into  the  defign  of  the  Deity,  with 
refped  to  thefe  inferior  creatures  ;  and  yet,  are 
at  no  lofs,  from  what  we  d-)  fee,  certainly  to 
determine  that  it  is  a  defiga  tending  to  g.cd  :  in- 
dead  of  complaining  that  it  ia  not  a  better  ^.ntriv- 
cd  Jcbeme,  v/<t  have  reafan  rather  to  l^ok  upon  it 
as  tlie  be^/l  in  its  kind,  and  to  believe  that  it  will 
turn  out  f ),  in  the  final  refukof  its  operation, — 
To  prxeed, 

The  moii:  important  head  of  argument,  in  the 

prefent  debate,  is  the  conftitiUion  and  government 

►^f  the  intdleclual  and  mitral  world  i  by  which 


86       THE    BENEVOLENCE 

I  mean  our/elves,  the  highefl  order  of  beings  it  has 
pleafed  God  to  place  on  this  earth,  and  that  or^ 
cer  towards  which  he  has  made  the  largefi  dif. 
plays  of  his  benevolence. 

And  there  is  one  thing  'peculiar  in  our  conjfitu^ 
iioji  which  it  may  be  proper  to  give  zgeneral  touch 
iipon,  before  we  come  to  particulars.  What  I 
fpeakof  as  thus  peculiar  ^  and  worthy  of  notice^ 
is  our  compound  make  -,  in  confequence  of  which, 
we  are  partly  ^timal,  and  partly  rational,  being 
allied  both  to  the  higheji,  and  the  Icweji  or- 
ders of  beings  in  the  univerfe.  And  the  gi- 
ving us  this  co77jHtution  is  an  illuflrious  inftance 
of  the  Divine  goodnefs,  and  naturally  leads  us. 
to  conceive  of  the  Deity  as  ahfcliitely  3.nd  p erf eiJ^ 
ty  benevolent. 

It  may  indeed  feem>  at  firft  view,  as  though- 
there  was  an  argument  rather  proving  the  imper-- 
fe^iion  than  perfe5lton  of  the  Deity  s  benevolence,^ 
But  it  is  far  otherwife.  For  it  is  by  means  of  this 
compound  make,  that  inanifnate  nature  is  not  only 
enjoyed  but  perceived  to  have  beauty  and  order,  and 
to  be  a  contrivance  worthy  of  the  Supreme  Crea- 
tor. The  infertor  kinds  are  varioufly  capable  of 
a  lower  fort  of  happinefs^  ftom  their  relation  to, 
and  fituation  in,  this  miaterial  world  :  But  this 
is  all.  Being  deftitute  o(  re  a/on,  at  lead  in  any 
confiderable  mtcifurc^  fenjitive  enjoyment  is  the 
kighejt  they  can  attain  to.  It  is  the  uni- 
on of  reaJon2ir\dfenJey  in  fuch  ^  fuperior  degree, 
that  enables  us  men,  at  the  fair  e  time  that  we 
tnjoy  J^njitiii^  good>    in  common  with  the  i?i^ 

ferior 


Of    THE    DEtTV.  fef 

/er:  7'creatures,  to  difcern  the  wifdom,  and  power^ 
and  benevolence,  of  the  Deily,  herein  difplayed* 
And  it  is  frOiTi    hence   alfo,    that    we  become 
capable  of  that  more  noble  happinefs,  which  is 
the  refiilt  of  the  exercile  of  reafon  upon  the  (?;-- 
^er  of  thj  material  world,  and  the    adjullment 
of  bodily  organs  thereto,  fo  as  to  occafion  fo 
much.  Jenfttlve  pleaf;re.       In  a  word^  if  there 
had  not  been  fome  order  of  beings,  like  us,  of 
a  compound  make,  who  were,  at  once,  qualified 
fbr  enjoyment  from  this  «/^/m^/ world,  and  for 
perceiving,  in  fome  meafure,  the  connections  and 
dependencies  by  means  whereof  this  is  accom- 
pli fhed  :     I  fay,    if  there  had  not   been  fome 
fuch  .  rder  of  creatures,  this  material  world  muft 
have  been  comparatively  lufi.    No  honor  would, 
in  an^^/u^  wav,  have  been  refle6led  on  the  Deity  ^ 
and  little,  very  little,  of  that  happinefs  would 
have  been  enjoyed,  which  there  is  now  a  pro- 
per foundation  laid  for,  according  to  the  efta- 
blifhed  courfe  and  order  of  nature.    So  xh^tjucb 
a  conJlitHtim  as   our's  feems  to  have  been  ne- 
ceiTary  in  order  to  a  compleat  difplay  of  that 
goody  this  raaterial  world  was  fitted  to  produce: 
And  it  looks  as  though  it  -zaas  principally  made 
with  a  view  to  us  ?«.7/,  and  that  the  inferior  crea- 
tures, in  i\\t\vvarious  kinds,  were  formed  for  the 
prevention  oiucedlefs  'L'^/Vi,and  to//////)  this  ryfuent : 
To  which  pv.rpofe  they   are   admirably  ritted, 
as,  by  their   gradiuil  and  infenfible  ftihordina- 
tim,  they  make  it  the  bcj}  coherent  i^bde^    ia 
its  kind* 


3S        THE   BENEVOLENCE 

It  is  not  pleaded,  that  we  arc,  by  this  ccm  • 
^cund  make,  the  7ricjl  ferfe5f  beings  that  can  b'e 
brought  into  exiftence  :  Neither  is  this  necef-- 
fary  in  order  to  the  ?;/<:j^/;^?/£^7  difplay  of  be- 
nevolence; It  is  lufEcient,  if  by  this  makev 
we  are  (imed  f c  r  the  world  to  \vhich  we  are 
rnoi*e  efpecially  relatedj  and  rendered  capable 
of  as  r,iuth  hf.ppnefs  as  is  proper  for  beings  irt' 
Qwr  fJuaiicriy  and  bearing/wry^  ^^^r/ in  the  ^^-^ 
veral  flan  for  the  nnanifeftation  of  good. 

Neither  is  it  pretended,   that  this    ccmpound 
conllitution  is  not  liable  to  inconveniences.     For/ 
fo  far  as  we  are  materia^  be  the  matter  of  which 
we  are  made  what  it  will,  or  om  bodily  orga- 
nization what  it  will,    we  mufl:  of  conrfe  be 
llibjed  to  thofe  la'ujs^  by  which  the  Wt?/(?n^/ world 
we  are  related  to,  is  governed.     And,  if  fome 
inconveniences  fhould  arife  herefroi^T,  it  ought  to 
be  attributed,  not  xowant  oi goodnefs  in  theDf//)> 
but  to  neceffity  in  the  nature  of  things  t  efpccialy 
if  it  appears,  that  he  has,  in  the  bcli  conceiv- 
able manner,  taken  care  to  prevent  tliefe  incGn- 
veniences  \  as  we  liiall  prefently  fee  that  he  iias. 

And  fo  Iproccfd  to  a  i//?/>;f^  confdcration  of 
both  parts  o{  our  frame,  in  order  the  niore  fi.lly 
to  iliuftrate  the  Divine  benevolence  from  its  dif- 
plays  towards  us,  the  highejl  order  of  beings  in 
this  fyllem. 

Our  lower  fart  flrft  prefents  itfelf  to  view : 
As.  to  which,  we  are  allied  to  the  inferior  kindS;, 
and  partake,  in  common,  with  them,  of  a  bo- 
dilj  crgamza^ion,rcndtnng  us  capable  of  pleaRire.^ 

in 


b  F     T  H  E    D  E  I  T  Y.  ^ 

ifi  various  ways:     Though  wc  are  Iiighly  fct 
above  them,  even  with  rcfpedt  to  this  our  ^;//- 
mal  part.    Its  exterior  form  has  greatly  the  ^r<f- 
'emimnce  \  as  bearing  the  evident  marks  of  iiipe- 
rior    beauty  and  majefty.     And    the  fame  may 
be  faid  of  its  feveral  memhers  ;    which  are  fitted 
for    a  much  greater   diverfity  of  ufeful  exerti- 
ons.     BtTides,  it  is  endowed  witli  fome  powers, 
v/hich  they  are  deftitute  of:  Such  is  the   pov/er 
of  fpeech  y  and  fuch  are  the  powers  of  ferceiv- 
i'ig  beauty  and  harmony   in  the  objedls    of  fight 
and   ufl>earing:  All  v/liicli  are  rich    fources  of 
goody  and  adminifter  unfpeakably  to  the  henefity 
and  delight y  of  life.     The  advantage,   it  is  true, 
would,    in  fome  refpeds,  have  been  on   the  fide 
of  the  creatures  heloiv  us,  had  not   the  union  of 
reajon  \ni\\jenjey    in  our  conftitution,  turned  the 
fcale  in  our  favour.     They  have   a  quicker  fa- 
gacity,  with  refpe6l  to  the  things  which  belong 
t )  their  prefervation  and  fafety.     They  furpafs 
us,   at  leaft  many  of  them,  in  the  natural  firm- 
nefs  of  their  make,  whereby  they  are  better  fit- 
ted to  endure  hardfaips.     They  can  more  ea- 
fily  provide  themfelves  with  the  means  of  fub- 
fjllencc,  not  being    called    to  tl)at    labor    and 
pains,  which  nature  has  made  neceflary  for  us. 
And  they  fooncr  come    to    an  ability  to    fliift 
for  themfelves.     And  this  aifpofition  of  things 
is   iulb  as  it  might  be  expelled    it  would    be, 
li pon  the    fchcme  of  perfcul  benevolence.     Foj', 
the  giving  thofe  creatures  the  advantage,  in  thefe 
refpe-ts,  is,    on  the  one    hand,    a  //  difplay  of 
M  goodneft 


JO       THE    ^ENEVOLENGfi 

goodnefs  towards  them  ;  as  they  have  only  theif 
appetites  and  inftinBSy  with  a  lew  degree  of  rea-^ 
jQriy  at  moftj  to  guide  and  dired:  them  :  And^ 
on  the  ether  hand,  it  is  no  evidence  of  any  de- 
fe^  of  goodnels  toivards  us,  becaufe  being  en- 
dowed with  reafon  and  underilanding,  in  a  com- 
paratively high  degree/  the  advantage^  by  this 
means,  turns  greatly  on  pur  fide  ;  as  indeed 
.it  ought  to  doi  If  they  have  a  ftrongei  ani- 
mal fagacity,  our  larger  degree  of  reafon  is 
more  than  a  balance  for  it^  If  they  are,  any 
of  them,  more  robuft  in  their  make,  we  are 
notwitflanding  better  able,  by  the  help  of  cur 
reafony  to  guard  ourfelves,  than  nature  has 
guarded  them  i  If  they  are  fupported  with  lefs 
care,  wc,  by  the  exercife  of  reafon,  can  make  our 
greater  care  apleafure,and,  by  means  of  it,  bring 
in  a  much  richer  fupply  for  the  comfort  of  life .- 
And  if  it  is  in  a  more  gradual  and  leifurely 
v/ay,  that  we  come  to  the  ufe  of  our  animal 
pov/ers,  we  can,  by  the  help  of  reafon, 
make  them  more  extenfively  ufekil  afterwards, 
by  employing  them"  to  a  vaflly  greater  variety 
of  good  purpofes.  Befides,  our  animal  fhme 
is  originally  made  for  a  longer  duration  ;  and  the 
time  required  in  order  to  us  coming  to  its  per- 
fect flare,  may  b^-,  in  the  bed  manner,  adiuilcd 
thereto.  And  further,  as  we  are  defigned  for 
intelleSlml  and  morale  as  well  as  animal  growth, 
thi'i  method  of  C0 1-5 in g  to  ;;/^///n/>',  by  Jlow  ard 
gradual  Iteps,  may  b^  the  mod  Juitahle  eve  to 
promote  thefe  fever al  intentions ^  as  united  in  the 
fame  conftitution.-  So' 


OF     THE    DEITY, 


^1 


So  that  there  is  no  comparifon  between  the 
inferior  creatures,  and  n$  men.  We  have  much 
the  advantage  of  them  :  At  lead,  we  are  quali- 
fied to  turn  the  balance  in  our  own  favour.  For 
it  is  in  our  power,  by  the  help  of  our  under- 
flandings,  to  render  our  animal  life  far  more 
eafy  and  happy,  by  guarding  it  agairift  inju- 
ries ;  by  providing  fbr  it  necefFaries  3  by  di- 
verfifying  it^s  pleafures  ;  by  multiplying  its  de- 
lights ;  and  by  refining  and  exalting  its  en- 
joyments, in  a  variety  of  ways,  not  within  the 
reach  of  their  capacities^ 

But  we  have  confidered  as  yet  only  that  lo'iv- 
ir  fort  of  happinefs  we  are  furniflied  for,  by 
means  of  our  animal  make.  This,  i-t  is  true,  is 
very  confederahle  :  And  mankind  have  fuch  an 
opinion  of  it,  if  we  m.ay  guefs  at  their  thoughts 
by  their  piaflice.  Yox  Jenfual  pleafures  are  the 
great  obje6l  of  their  purfuit.  Too-  many  in- 
dulge to  them,  as  though  they  wer-e  defigned 
for  no  higher  happinefs.  Our  faivlt  i^idecd  is^ 
not  that  we  have  no  value  for  animal  gratili- 
cations,  but  that  we  value  them  too  highly,  and 
place  too  much,  of  our  happinefs  iuthein;  as 
they  contain  orAj  xht  lowefl  fort  of  good,  we  ar^. 
fitted  for  the  enjoyment  of,  by  means  of  our 
^nimal  part.     For  it  is  to  be  rcmmcmbered, 

That  a  great  proportion,  even  of  that  happi- 
nefs which  is  proper  to,  us,  as  intelligent  and  mc^ 
ral  agents,  originates  in  our  animal  frame,  whicli 
fits  us,  by  its  various  well  adjuded  organs,  to 
\i^X^  comjnunication  with  the   material  worlds 

in 


5^        THE    BENEVOLEN^CE 

in  a  certain  ftated  way,  cflablifhcd  by  the  au- 
thor of  nature.  How  many  rf  our  ideas  are  we  be-, 
hoiden  to  ovrjhi/cs  for  ?  They  are  indeed  the  pi-^ 
;;;.'777  inlets  to  the  materialsofknowledgc,  the  true 
foundation  of  all  intelknual  happinefs.  It  is 
from  hence,  in  a  great  meafnre,  that  our  reafon, 
imagination,  invention,  and  olhtr  mental  pow- 
ers, are  fuppiied  with  objedls,  which  not  only 
cir.ploy  their  exercije^  but  yield  thofe  various 
pleafures  w^hich  vattly  furpafs  the  higheft  anin^.al 
delights.  Nay,  even  xhtjocial  ctnd  moral  hap- 
pinefs  we  are  formed  for,  takes  rife,  in  part  at 
leall,  from  our  ^;?/f;2^/ nature,  by  means  of  which 
we  become  viJtMe  to,  and  converfJle  with,  each 
other,  and  capable  of  interchanging  thofe  vari- 
ous ofHces  of  juflicc,  and  kindnefs,  and  friend- 
fliip,  which  chiefly  lay  the  foundation  for  thofe 
moral  and  fcdc-il  pleafures,  which  are  the  mcft 
refi-jed  and  exalted  we  are  made  capable  of  enjoy- 
ing :  Nor,  unlefs  we  hadpofTcfied  fuch  materi- 
al bodies,  could  there  have  been  thofe  ways  of 
communion  with  one  another  which  now  take 
place,  or  thofe  occafions  for  helping  and  plea- 
ling  each  other,  v/hich  io  frequently  arife  from^ 
our  prcfent  conftitution,  and  give  fo  large  a_^ 
fcope  (ov  fecial  and  fnoral  exercijes^  and  thofe  fu- 
biime  pleafures  which  are  the  refult  therefrom. 
Befides  all  w^hich,  it  is  owing  to  our  animal 
frame,  that  we  Xa-^w^  Joijcs  and  appetites  to  re- 
Ibrain  within  the  bounds  of  a  jult  decorum  ; 
which  conftitutes  a  proper  fphere  of  dcminic^ 
for  our  re:;fon,  and  giy-s  opportunity  to  en  phy 

it 


OF    THE     DEITY.  93 

it  to  very  excelle  nt  purpofes,  by  putting  lis  up- 
on the  pradice  of  fobrietj^  cluiitity,  and  mo- 
deration, thofc  private  virtues  which  tend  to 
ennoble  the  mind,  and.  prepare  it  for  the  nrioft 
exalted  exercifes  :ind  e^^oymenfs  it  is  made  capa- 
ble of. 

And  it  is  tliis  view  of  the  inferior  part  of  our 
confliitution,  that  gives  us  the /r^^  and //^// idea 
of  its  main  def/gn  and  ufe.  We  fliould  enter- 
tain but  a  poor  low  thought  of  cur  ^c/^V/y  orgr.ni- 
zatiou,  if  we  looked  upon  it  as  contrived  for 
no  higher  an  -end,  than  mecr  ^;?/;;/^/ gratifica- 
tions. It  v/as  proper  indeed,  for  many  rea- 
fons,  that  itdiould  be  furnifljcd,  as  it  really  is, 
for  this  kind  of  plcaflire  :  But  the  great  thing 
aimed  ar,  by  the  Deity^  in  employing  fo  much 
il>:iil  in  adjufiing  the  (Iruclure  of  our  bodies, 
was,  that  he  might  fit  us,  by  this  means,  for 
fuch  a  communication  with  material  nature^  as 
might  lay  the  bell  foundation  for  thofe  z«/^//t"^///^/ 
and  moral  exercifes,  and  i\\t  yioble  pkafures  result- 
ing  therefrv)m,  which  lb  liighly  exalt  our  na- 
tures, juTcly  giving  us  the  firft  place  among  the 
numerous  clafles  of  beings  w^hich  inhabit  this 
/earth. 

I 'may  properly  add  to  whathas  hitherto  been 
faid,  that  the  Deity's  be}7evGle;:ce,  v/ith  refpe6l  to 
our  inferior  part i  is  confpicuous,  not  only  in  tl;c 
fofitive  good  he  has  fitted  it  to  be  the  means  cf  to 
the  ;;7/W,  but  in  the  care  he  has  alfo  taken  to 
feciire  it  againft  inccnz'eniences.  It  may  poflibly 
be  thought,  that  perfe5l  gccdnefs  would  have  ab- 

.  folutely  ■ 


54      THE    BENEVOLENCE 

Joint  ely  freed  our  ho  dies  from  all  inconveniences^ 
whatfoever.  But  this  may  be  only  a  miftaka 
of  our  own.  It  is  certain,  in  point  of  fa(5t,  that 
that  bodily  organization,  whereby  we  are  fitted 
for  the  perception  of  good,  is  li-able  to  be  dif- 
erderedy  yt^.yde^royed3  in  numberlefs  ways  :  Not^ 
can  we  fay,  that  it  was  'pojfthle^  in  the  nature 
of  things,  ahjolutely  to  have  Jeciired  it  from  tliia 
liahlenejs  to  difturhance.  All  therefore  that  can, 
with  reafonj  be  required  of  the  D^//)',  upon  the 
fcheme  of  ferfetj  benevoUncey  is,  that  he  fhould 
provide  for  the  Jecurity  of  our  animalrjiru5lure 
againft  mijchief^  in  the  befl"  nianner  that  was  con- 
fiftent  with  the  operation  of  thofe  laivs,  he  has, 
tftablilhed  for  the  difplays  of  his  goodnefs  to-. 
wards  this  fyftem.  And  this,  fo  far  as  w^e  are 
able  to  judge,  he  has  actually  done ;  partly,  by 
putting  it  in  our  power  to  contrive  fuitable 
methods  for  our  own  fafety  ;  and  partly,  by 
planting  within  us  a  vqrioujly  modified  principle- 
o{  Jelf-prejervation^  urging  us  on  to  avoid  every 
thing  that  we  apprehend  will  be  hurtful  to  us  •• 
But  principally,  by  annexing  the  Jenjaticn  of 
fain  to  thofe  touches  upon  our  bodily  me chanifniy 
which  tend  to  dijturb  its  07'dcr  i  hereby  rouling 
the  principle  oi  Jelf-love^  and  putting  us  upon 
the  moft  effe(5lual  exertions  in  order  to  our 
own  fecurity.  And  wherein  could  the  Deity 
have  contrived  better  for  our  being  guarded 
againft  mifchief?  I  know  indeed  that  the  very^ 
(Rapacity  of  perceiving  pain  is  urged  as  an  argu* 
ipp^ent  againft  the  benavolcnce- oi  the  JDeity  :  Biit 

with 


6F     f  HE    DEITY,  §1 

With  nothing  nniore  than   the    bare  fhadow  of 

reafon.  for  it  is  a  rdq/l  ufeful  capacity.  Even 
the  principle  o{ Jelf-preJervatioUy  with  all  its  ap- 
pendages fiom  the  body^  and  afllftances  from 
the  mindi  v/oiild  have  been  ejfentially  defeSlivCy 
v/asit  not  for  this  additionaly?/w/^/«j:  Noris  it  con- 
ccivable,hov/  v/e  could  have  been, in  any  tolerable 
mcafiire,  fe cured  it  fl'om  danger,  without  fome 
fuch  expedient  as  this.  Some  warning  feems  to 
have  been  abfolutely  neceflary,  efpecially  to 
creaturesjwhofe  knovVledge  q{  x^a^  material  world i 
and  its  capacity  to  do  them  hurt  as  well  as  good, 
is  not  intuitive^  but  gradual  and  experimental  i  as  it' 
is  bed  it  fhould  be  for  many  reafons  :  Some  of 
which  we  may  have  occafion  to  mention  here- 
after :  I  fay,  fome  warning  of  the  mifchiefs  wc 
are  expofed  to,  in  fuch  a  world  as  this,  was 
necefliiry  :  And  what  more  proper  one  than 
ihat^  which  nrakts  every  thing  hurtful  at  the  fame 
time  painful  ?  What  warning  iliort  of  this  would 
h.ivebeeneffedtual  tohaveanfwered  the  purpofed 
end  ?  Notwithftanding  the  new  force  or flimuluSy 
herefrom  awakening  the  principle  oi  f elf -prefer - 
vationy  we  are  carelefs  enough  in  guarding  our- 
felves  againft  even  thofe  things  which  we  know 
to  be  hurtfuly  by  feeling  that  they  are  painful. 
And  was  it  not  for  the  feifation  of  pain^  which 
we  are  fo  ready  to  complain  of  as  incbnfiftent 
with  goodnefy,  in  the  Creator ^  we  fhould  not 
enjoy  any  happincfs  in  comparifon  with  what 
v/e  do  now.  It  is  this  that  roufes  our  attention 
to  guard  ourfelves  againft  thofe  external  objsds 

that 


95         THE   BENEVOLENCE 

that  may  caule  wounds  and  bruilcs,  or  in  any" 
other  way  do  mifchief*  to  cur  bodies  :  It  is  this 
that  n.inds  uscftheneceflityof  food  and  raiment, 
and  puts  us  upon  the  ufe  of  care  properly  to 
fupply  nature  in  thefe  refpedts:  And  it  is  this,  in 
one  word,  more  than  any  thing  in  our  Conftitu- 
on,  that  tends  to  make  us  cautious  and  pru- 
.  dent,  looking  about,  and  employing  our  thoughts 
and  pains  that  we  may  enjoy  life  with  as  little 
inconvejiience  as  may  be.  So  that  the  Jenjatlcn 
cf  'pain  is  a  ncble  contrivance  for  good,  and 
ftrongly  argues  heyievolence  in  the  Creator ^  rather 
than  the  contrary.  It  is  indeed  \]\t  grand  ex- 
pedient to  prevent  thofe  inconveniences^  which,  had 
it  not  been  for  this  contrivance,  muft  have  been 
inevitalle.  And  as  to  thofe  that  are  fo,  notwith- 
llanding  this  provifion  of  nature,  fuch  as  the  dij- 
pofition  of  our  animal  frame  ^  and  thofe  dijcrders  we 
tare  naturally  fubjeofed  to.  We  fii-ail  particularly 
take  notice  of  them,  hereafter,  in  a  more  pro- 
per place. 

In  the  HiCan  time,  let  us  go  to  the  other  par  it 
of  our  ccnftitution,  whereby  v/e  are  allied  to 
the  bigbef  order  (f  beino;s  in  the  univerie,  and 
rendered  capable  of  in  teller  ual  and  moral  plea- 
furesy  the  bighejl  in  kind  thar  are  communicable 
from  the  Deity.  And  here  it  will  be  worth 
while  to  be  a  little  particular  in  illufirating  the 
Creator  s  benevolence,  fmm  the  frovifon  he  has 
Hjade  for  our  enjoyment  of  both  theje  fcrts  of  hap- 
pinefs, 

Ta 


to  F    THE    DEITY.  97 

To  begin  with  the  care  he  has  taken  t-^  pn- 

,yide  fit  our  enj(3ymcnt  of  intelk^ud  happinefs ; 

which  we  fhall  fli  >w  to  be  I'lch  as  is  fifHcient 

to  lead  us  int  >  an  idea  of  him  as  psrfe^ly  and 

khjolutely  benevolent. 

The  ;;??.7^t7/capacicieswe  are  endowed  with  hers 
•properly  come  into  confideration.  A-idthefe  wc 
Ihall  find,  upon  inquiry,  to  be  wonderfully 
adapted  to  qualify  us  for  intdle^ual  acquire- 
ments ;  it  is  not  indeed  conceivable  how  anorder 
l)eings  ficuated  as  we  are,  flaould  have  been 
better  furnlHied  for  this  noble  purpofe. 

O'jr  w.v//ti/ capacities  are  of  two  forts.  The 
firft  furniihes  us  with  the  ;»^/m^/j  of  knowledge; 
tlje  other  q.ialilies  us  for  the  proper  tife  of  them. 

The  powers  fDrnifhing  us  with  the  matei'ials 
of  knowledge  are /c';7/}j//o;2  and  reflexion  \  both 
which  are  admirably  fitted  to  anf>ver  the  end 
for  w^hich  they  were  implanted  in  us. 

S^nfatioHy  the  firft  of  thefe,  is  that  capacity  by 
means  of  which  imprejl'ns  from  without  become 
'perceptions  within,  varioifly  affecting  the  mind, 
and  giving  rife  to  v/hat  we  CBM/enJIlWid^^is.  Arid 
in  vain  had  our  bodies  been  fo  CMrioifly  fLZted 
with  organs,  and  external  objects  fitted,  b/  theii* 
mediation,  to  make  impre.Tions  on  our  minds, 
'was  it  not  for  this  capacity.  Birely  a  fufcep- 
tibility  of  imprcirions,from  r,iat:rial:':aturc,\\'ou\(X 
not  have  been  fuliicient  for  the  purpofes  of /;;- 
telligence,  Befides  this,  a  perceiving  power  in  x\\c 
mind  was  nccefTary.  And  it  is  in  confequencc 
of  this;  that  corporeal  objects,  by  the  medium 
^  of 


S8        THE    BENEVOLENCE 

of  bodily  organs,  arc  the  occafion  ot  various 
di{iin6\:  fen/aticm,  prefcnting  to  the\iew  ci  the 
iinderftancling  fo  many  ideas,  as  objefls  to  em- 
ploy its  exerciie.  The  hiferior  creatures^  n  is 
true,  are  formed  with  this  capacity,  in  common 
with  us  men 'y  but  with  this  diHerence.  It  was 
planted  in  them  for  the  fcke  of  ammd  life^  as 
an  expedient  to  render  that  comfortable  and 
happy  i  whereas  iji:e  are  endowed  with  it,  not  for 
this  end  only^  nor  yet  p'inci'^dl)\  but  tjirt  we 
might  be  furniflied  with  the  proper  materials  for 
the  acquirement  o( knowledge,  and  the  enjoyment 
of  that  ^/c^^ii^rd' which  refults  therefrom.  And  a 
noble  capacity  it  is  to  this  end.  It  is  from 
hence  that  we  derive  all  ouv  Jenf.hle  ideas  -,  thilt 
is  to  lay,  all  our  ideas  of  color:,  tafie, /cm: d,  lights 
heat,  cold,  and,  in  a  word,  whatever  ideas  we 
have  of  external  ebje^ls,  or  any  of  tht^  rncdes 
or  properties  that  belong  to  them. 

The  other  power,  furnifliing  us  with  the  ma- 
/m^/j"  of  knov/ledge,  is  refe^icHy  on  the  mind's 
ability  to  look  within,  and  take  notice  of  its 
own  operations.  And  thefc,  thus  obfer^ed,  give 
rife  to  another  Jet  of  ideas,  different  in  kind  from 
thofe  we  re.e.ved  from  fenfation.  Nczo  ob- 
jedls,  by  the  exercife  of  this  faculty,  are  pre- 
fented  to  the  view  of  the  njnd,  which  have  no 
affinity  with  external  nature  \  fuch  as  thinkings 
ivillingy  knowing i  believin^^,  ( oulting,  loving,  ho^ 
ping,  fearing,  and  the  like  :  Fi"-ni(hing  the  n.a^ 
terials  for  a  new  fort  of  knowledge,  fuperi<.r  in 
its    nacre  to  thai  which  refults  trcm  Jevfibh 

idcasj 


O  F    T  H  E     D  E  I  T  Y.  99 

ideas,  rnd  fiiited  to  yiekl  u>  far  more  cxal'el 
plcafurc.  It  is  from  this  Icl  of  ideas  that  we  nij 
above  the  material  world,  and  are  enabled  to 
I'-rn  our  view  to  ;;zi)A2/ objeils,  in  the  mental 
firvey  of  which  we  'nay  entertain  ourfelves 
with  the  higheft  fatisfaiftion. 

T'lefe  now  are  the  inlets,  and  the  only  ones,  to 
all  Os.r  ideas:  Infoiniich  thac  we  have  no  noti- 
on ino  ir  mind.s,n  r  can  form  any, but  from  the 
id-as  we  receive  in  tbofew^ys.  *  Butyet,  we  have 
no  reaf)n  t  .•  c  mplain  for  want  o(  intellcLlual 
materials.  It  is  true,  the  fimple  ideas  originally 
let  into,  the  mind,  whether  by  JenJatioHy  or  re- 
jle'TiGn,  are  b^t  few  :  Yet,  they  are  capable 
of  being  p  it  together  with  fuch  variety  as  to 
rpake  nci^  emplex  ones  alnioll  to  infinity.  S-)me 
conception  we  may  frame  of  thiS;,  from  the  com- 
pofition  of  words  out  of  the  letters  of  the  alpha- 
bet. I'be/ey  th  ugh  few  in  number,  are  yet 
fiitTicient  for  the  formation  of  words  without 
end  :  Which  words  are  again,  capable  of  being 
placed  in  fuch  pofitions,  with  relpetl  to  each 
other,  as  to  be  proper  figns  for  the  r,onveyance 
of  all  manner  of  truths  to  the  mind.  In  like  man- 
ner, o-zv  ft  n.plefdeas:X:\oc,^.\  not  very  numerous, 
are  yet  capable  ofbeing  co/npcninded  fo  as  to  ex- 
\\\b'iiniw  i/iiages  hi^yonl accounu :  And  tliefe  comi- 
plex  fornu  are  again  capable  ofbeing  put  together 

with 


*  T  im  not  cjnvinct  d,  by  any  Ihin^  T  have  le^n  wrote  iiy>on- 
th  •  fiibii  .'t,  that  iVij  \\?.s:  any  ideas,  but  vvhat  take  rill:  tVcm. 
j'^nf.it-oK  an'.  r,-i  d'louy  or  tliat  we  can  have  any,  upon  the 
pi\r  It  <Vi')l;fhnc:nt  of  na'ur  ,  any  othc-r.way.  Th.-y  arc  all 
<jcn.-C'-i  fi'jm  this  iourci',  and  luay  be  traccil  u^  to  it. 


TOO      THE    BENEVOLENCE 

\vith  alirof^  an  infinite  variety.  So  extenfive  is. 
the  groM;a  ivork  laid  by  thole  pov,  crs  of fe^j^ fi- 
eri and  rcfeolicriy  for  acquirements  in  kncwledgey 
zi\d  mental  fleajure  tht  confequence  therefrom. 

The  ether  Jort  of  faci  Ities,  or  thofe  which 
qualify  us  for  the  ufe  of  thefe  materials  of  know- 
ledge, aref  ch  as  thefe. 

The  firft  is,  the  mind's  ability  to  lay  np  the 
ideas  it  has  received, in  either  of  the  above  ways,- 
as  it  were,  in  ilore  for  ule  afterwards,  with  a 
readinefs  to  revive  them,  without  the  prelence 
of  external  objcdls,  or  the  help  of  thofe  inward 
refle6tions,  by  which  they  were  at  firft  cccafon- 
ed.  This  is  done  by  the  memory  ;  which  is  a 
necefTary  faculty.  For,  the  m.ind  not  being  ca- 
pable of  attending  to  many  ideas  at  once,  we. 
fhould  have  been  but  poorly  qualified  for  pro- 
ficiency in  knowledge,  had  we  not  been  en- 
dowed wi:h  a  power  to  reccll  ideas  into  view,  as^ 
we  might  have  occafion  for  them,  after  they  had 
lain  out  of  fight.  And  this  ability  we  are  ac- 
cordingly furnifl'ied  with  :  Nor  is  it  a  meer  faf- 
Jive  one  i  but  dependant,  in  a  good  meafure, 
on  the  'Will.  It  is  true  formerly  imprinted  ideas' 
will  fometimes  obtn  de  themifelves  upcn  thp 
niind,  and  come  undefired  to  the  view  of  un- 
deif:anding:  But  this  notwithftanding,  .the 
mind  can  oi  dcice  lay  up  ideas  ;  and  is  able  to 
a  good  degree,  as  itjlct^feSy  to  recall  them.  It 
can,  on  purpcfe,  en- ploy  itfelf  this  v/ay  :  And 
the  readinefs,  with  which  it  often  revives  the 
perception  of  pail  ideas,  vi  really  aftonifhing.^ — 


OF     THE     DEITY..         tot 

i  need  not  fay  any  thing  to  point  out  the  ufe* 
fuliiejs  of  this  fac  ilty,  and  the  mighty  help  it 
fs  fitted  to  alford  us  in  intellectual  acquirements. 
Were  we  not  thus  funiifhcd,  we  fhould  necef- 
farily  be  confined  to,  pr^?/// ideas,  as  they  might 
h;ippen,  in  a  pajjive  way,  to  be  excited  in  our 
rninds  :  \Vhereas  now  we  have  it  in  our  power 
to  employ  our  thoughts  on  any  of  thofe- ideas 
whicli  have,  at  any  time,  been  imprintedlin  pur 
minds,  as  we  are  pleafed  to  call  for  th^m,  in 
the  purfMit.  o{ intelleclual  happinefs.  And  what 
an  unfpeakable  advantage  is  this  ?  It  not  only 
makes  the  way  to  knowledge  much  eafier  and 
quicker,  than  it  couid  otherwile  have  been;  but 
greatly  enlarges  the  capacity  for  it,  by  laying 
a  proper  foundation  in  our  nat-.-re  for  very  con- 
fiderable  attainments  in  this  kind. 

Another  power  i s  difcerriment  -,  by  w h  i  ch  I  u n - 
derftand  an  ability  to  difttxrlmjlo  ideas  from  one 
another,  according  to  the  real  difference  there 
is  between  them.  And  a  very  important  fa- 
culty this  is.  Without  it  the  former  faculties 
would  be,  in  a  manner,  ufclef^.  It  is  not  meerly 
the  pov/er  of  receiving  ideas,  or  the  power  of 
recalling  them  into  view  after  thfir'difappear- 
ance,  that  \yould  have  been  fuiTcient  for  attain- 
ments in  knowledge.  A  faculty  t.)  difcrimimte, 
thcin  fr  mi  one  an  »rher  was  further  neceffary  : 
Nor  otherwife  w:juld  our  thoughts  hav^e  been 
any  other  thin  fo  many  confufed  ideas.  What 
we  call  ju.igmmt  is  chiefly  dependant  on  this 
faculty.     It  confiils  in  the  mind's  readinefs  to 

difcern 


yea      THE    BENEVOLENCE 

difcern  the  difitrence  there  is  between  ideas  2: 
And  the  m  re  nic-^ly  and  accurately  it  is  ?blQ 
to  diftinguilh  them,  the  better  and  more  perfecft 
is  the  judgment,  It  is  owing  to  this  faculty 
that  ideas  lie  clear  and  determinate  in  theirind ; 
and  by  the  help  of  it  we  are  not  only  preferved 
from  perplexity  in  onr  notions,  but  from  mJf- 
takes  dfo,  arifmg  frrm  a  fcem.ing  likenefs  in 
ideas  vvnen  they  really  differ.  It  is,  in  fh  rt, 
in  C'.nfequence  i.»f  this  faculty,  that  we  are  able 
to  reaf  ai  clearly  and  fjliilly,  fetting  bef  re  our 
own  view,  and  the  yiew  of  others,,  the  evidence 
cf  truth  in  a  fir  ng  and  fatisfad:  ry  p-jnt  of 
light.  The  ufefulnefs  of  this  fTCulty  may  be 
learned  from,  th-yfe  perceptions  of  truth,  v/hich 
have  taken  rife  from  it,  to  the  increafe  of  knt;w-. 
ledge,  in  fo  manv  inftances,  redounding  fo 
greatly  t  ^  the  benefit  rf  mankind.. 

Another  power  the  mind  is  furnifhed  with, 
is  that  ('f  ccmpomidhig,  odrrrging,  and  dminifhi}igy 
the  ideas  that  have  been  let  int-  it  :  By  means 
whereof  it  is  capable,  in  a  fenfe,  -f  making  hew 
$pje5ls  of  perception,  by  prefenting  to  the  vitw 
(f  the  underitanding  the  ^n^-f/M/ ideas,  received 
hy Jenjarion  ■ 'V  reflection,  \\\  new  ccniplex  forms  Vv/ith- 
Dut  (ii\'^.  In  confequence  of  vhis  cor/ipounding 
P'<wer,  we  become,  as  it  were,  Creators  ;  being 
able  to  frame  images  at  our  pleaf.ue,  hereby  niuU 
;fip lying  the  objeds  of  th^'Ught,  and  giving  -cca- 
ii-jn  f  r  infinitely  vario\is  nevj  perccptionSy  accom- 
panied with  pleafure,  we  mv.'fl  (.•rlicrwife  h.:ve 
peen  ilrangers  to.     The  imagimition  is    cVic^iy 

en. ployed. 


OF    THE    DEITY.  ioj 

^mpl  yed  in  this  work  of  making  mew  com^'lac 
id.:  IS.  In  is  able  indeed,  with  qnickncfsam.vi- 
viciuy,  t  '  reviv^c  furmer  images  ;  but  its  p /,  cr 
lies  principally  in  framing  m^w forms  c-rfpccis^ 
which  exilt '  nly  in  C'-nception.  And  a  w  .-riiJ.  r- 
fil  facuky  it  is  to  this  purp-fe.  He  wadmiir;.'^y 
quick  is  it  in  its  operati  ns  ?  H--w  AinJerly 
can  it  unite  and  blend  together  tiiC  m^ft  d4llant 
ideas,  varying  them  fr  >m  their  fimple  r>n'pi- 
nals,  and  fetting  their  before  the  mind  with  in- 
finite diverfity  ?  This  p-^wer,  it  is  true,  is  pecu- 
liarly liable  t-^  alufe.  It  may  be  proltituttd  t3 
vain  and  bafe  piirp.  fcs.  It  may  be  debafed 
with  mean  images,  cr  p«'lluted  with  vici  us 
ones.  B-;t  yet,  it  is  in  itfelf  a  nr>ble  capacity  : 
And  had  we  n-  t  been  end-  wed  with  it,  thofe 
excellent  pivdudions  <.»f  art  and  geniua  would 
never  have  had  a  being,  which  are  io  varioufly 
fitted,  b^'th  f^r  the  fervice  of  life,  and  the  enter- 
tainment of  the  mind. 

A  ilill  more  ufeful  pc^w^er  is  diat  whereby  we 
are  enabled  t.i  afTrnbic  ideas  in  various pofttions 
and  ayrangsmentSy  in  ..rder  to  compare  them  t  ge- 
ther,  and  viev/  them  in  the  reflects  and  relations 
th'."y  bear  to  each  "ther  Ir  io  vwing  to  this  fa- 
cull/  that  we  perceive  ve-uo  truths.  For  every 
di.Tcrent  juxta-pcjiticn  of  ideas  e^^^hibits  to  the 
mind  f^ne  agreement  or  diftgreement  it  was 
nr^t  b'^'f  re  acciaintecl  v/itii,  and  opens  to  its  vie\\^ 
fme  new  difccvery.  This  facuky,  as  enjpl^yed 
in  ^ndin'."^  ..  it  ..-ir  -r'nhs^  by  placing  ideas  in 
Various  ^ojltictiS  wi  arders  vvilh  rcipedt  to  each 

other. 


ib4     THE    BENEVOLENCfe 

other,  is  ^vhat  is  principally  meant  by  mve^tivn, 
feut  as  it  is  employed  in  placing  f;fi;^f^^'/7-////;i'; 
or  proprfiti  ns  alretidy  perceived  to  be  iri;thsi 
in  like  J) c/u ions y  in  order  to  deduce  ftill  (  thcr 
truths,  it  IS  csMcdrea/omng  y  which  is  the  n':blefl: 
and  mod  ufeful  operation  of  the  mind,  and 
that  indeed  for  v/hich  all  its  faculties  were  prin- 
cipally dengned. 

The  laft  power  of  the  mind  which  I  fhall 
mention,  and  indeed  I  have  ( nly  mentirned 
the  foregoing  ones  ;  for  it  -Would  require  ^ 
volume  to  enlarge  feverally  on  themi,  as  might 
cafily  be  done  :  1  fay,  the  laft  power  the  mind 
is  furnifhed  with  is  that  c( ahJirrMicn  ;  by  which 
it  makes  f  articular  idea  general  {^nts.  And  thi^ 
it  does  by  withdrawing  or  feparating  from  them 
thefe  and  thofe  circumftances  which  accompa- 
nied them,  as  excited  hy  particular  cbje£ls,  and 
confidering  them  in  that  gefieral  view  only^ 
wherein  miny  other  objeds  do  agree  with  them. 
As  for  example  :• — The  fam.e  idea,  fignified  by 
the  term  rednefsy  being  perceived  to  day  upon 
the  fight  of  a  cheery ^  which  was  perceived  yef- 
terday  upon  the  fight  of  a  i>rick\  -ViVid  the  day 
before  upon  the  fight  of  hicody  the  mind  con- 
fiders  this  idea  alfftratfed  from  thefe  particular 
chjeBSy  or  at  leaft  thofe  concomitant  ideas  which 
accompanied  its  perception  from  each  cf  them^ 
making  it  a  general  idea  comprehending  all 
4?xiftences  that  agree  in  being  red.  And  to  this 
faculty  we  are  beholden  for  the  benefit  of  lan~ 
^uag^^  Parliffiilar  names  {qx  particularideas^^^^^l^i 

ia 


k' 


t)F    THE    DElTt.  loj 

in  a  great  mtafure,  haV-c  deftroyed  the  life  of 
fpeech,  by  rendering  it  infinitely  tedious. 
Mftva^lion  is  the  remedy  againft  this.  It  is  the 
mind's  capacity  to  make  gentral  ideas  that  has 
given  rife  to  ^^r^n?/ names ;  by  means  whereof 
language  is  made  eafy,  and  we  are  qualified  with 
convenient  fpeed,  by  the  intervention  of  words, 
fpoken  or  written,  to  convey  ocr  thoughts  to 
one  another.  Befides,  it  is  of  vaft  ufe,  in  ac- 
quiring knowledge,  to  have  this  power  of  con- 
f)dcring  ideas  in  an  ahfiraEled  view  ;  as,  with- 
out it,  the  making  nrogfefs  in  underftanding 
v/ould  have  been  a^n  infinitely  lengthy  b'lfinefs. 
And  further,  we  have  it  in  our  power,  by  the 
help  of  this  faculty,  more  fully  and  thoroughly 
to  examine  ideas  then  we  could  otherwife  have 
done  ;  confidering  them  frngly^  and  a-fart  from 
all  others,  and  lb  as  to  have  the  Compleatelt 
conception  of  them,  in  their  feveral  properties 
and  relations. 

Thofe  now  are  the  powers,  qualifying  ns 
for  inielkcfual  acquirements.  A'nd  how  admi- 
rably fitted  are  they  to  this  c-id  ?  Mnterial  v.a- 
tare  is,  by  this  means,  in  a  great  meafure,  fub- 
jecled  to  our  command.  We  can  viev/  external 
objeds,  even  in  their  abfence,  by  their  images 
retained  in  the  mind  ;  exajviinc  their  relations 
and  dependencies  ;  enquire  into  their  properties 
and  powers  ;  and  inveftigatc  numberlefs  truths 
concerning  them  :  Applying  thern  to  the  ufes 
of  lifcy  or  the  entertainment  of  the  mind  infpecu^ 
htion.  And  chis  intellertual  plafure  is  always 
O  '  ready 


iu6      THE    BENEVOLENCE 

ready  at  hand  :  And  it  will  not,  like  arimal  de- 
light,  pc^ll  the  deiirc,  and  bring  on  fatie  y  and 
diiguili   but  the  ofrner  v/e  repeat  it,  tne  more 
■we  Ihall  be  delighitd  :  For  it  is,  in  itlelf,  a  no- 
ble  exercife,    and  fitted    to    yield   continually- 
growing  fatisfaclion  to  the  mind.: — >Jor  are  we 
confined  to  material  nature  only  ;    but,  being 
furnilhed  by  refe^ion,  with  another  fet  of  ideas, 
Jiave  it  in  our  power  to  bring  even  the  tnoral 
world  alfo  under  examination  ;   enquiring  into 
its  qualities,  relations,  and  dependencies,   and 
herefrom  difcovering  the  moll  mnportant  truths, 
jiot  only  applicable  to  the  purpofe  of  governing 
our  own  condudl,  but  of  giving  our  minds  the 
highell  pleafure  it  is  capable  of  from  contemfla- 
tion.     It  is  from  hence  that  we  perceive  a  dif- 
ference of  powers  in  our  own  conilitution,  fom.e 
fupcrior,others  inferior,  and  become  acquainted 
.  with  that  government  of  them  wherein  confifcs 
that  moral  oeconomy,  which  is  our  greatefl  glory 
as  men :  It  is  from  henqe  that  we  argue,  with 
fb  much  probability,  the  exiftence  of  number- 
Icfs  orders  of  beings,  of  like  mental  powers  with 
ouilelves,  though  pofTcfling  them  in  far  m^ore 
exalted  degrees  ;  And,  in  tine,  it  is  from  hence 
tiiat  we  are  capable  of  rifingin  our  thoughts  to 
the  exiil-ence  of  fome  uncreated  original  being, 
at  the  head  of  all,  endowed  with  the  hiigheft 
pofTible   perfections,    in    the  contemplation  of 
whom  the  mind  may  take  the  greateft  compla- 
cency.    The  forming  us  with  faculties  whereby 
,  we   are  qualified  for  fuch  noble  intcUe^ual  at-^ 

.  tayimems 


OF     THE     DEITY, 


107 


tainments,  evidently  carries  with  it  the  marks 
o{  btvievoleKce.  Nothing  indeed  hut  fupreme  and 
prfe5l  goodncfs,  could  have  fa  wonderfully 
adorned   and  endowed  o-r  nature. 

It  is  readily  acknowledged,  theje  capcicitieSy  as 
planted  in  us,  are  but  low  :indj)nall,  in  com- 
pariibn  with  v;hat  we  may  fuppofe  them  to  be 
in  many  other  beings  above  us.    And  this  may 
feem  to  fome  an  obje6liox"v,    if  not  againfl  the 
i^enevclence  o(  the  Deity  in  general,  yet  againfb^ 
that  abfolufe  perfe^ion  of  it  which  we  are  plead-  . 
ing  for.     But  it  is    an  objection   of  no  great 
weight.     For  if  thefe  capacities  in  i>s,  however 
low  and  im.perfeiSl,    in    comparifon  with  v/hat 
they  are  in  other  beings,   are  well'  adjulled  to 
the  (late  and  circumilances  of  an  order  of  crea-. 
tures  bearing ///c,y   a  part  m  .the  gen eral.jch erne, 
for  good,  it  is    all  that  can  be  lequired  of  rea^ 
Jonahle  be'nevokncey  though  heightened  to  infinity^. 
Had  no  other  beings  been    brought  into  exif-'" 
tence  befides  os  raen^  the  obje-^ion,  in  this  cafe, 
it  is  owned,  would  have  held  good  ;  But  as.  wc • 
are  only  one  of  the  numero  is  orders  that  con- 
ftltiite  a  general  Jy ft  em  y  this  quite  alters  the  cafe; 
.  m:iking  thofe    capacities  only    an  evidence  of. 
w^fe  and   reafonable  benevolence,  which  are  fitted 
for  \\  particular  part,  (\(}:i\n'm^/dcb  a  place,  in 
the  conftitutlon  of  this  whole.^   In  this  view  of 
the  matter,  it  is    eafv  to  fee .  how  benevolence 
may  be  infinitely  perfeEl,  while  yet  the  creature? 
that  are  produced  by  it  are  varioujly  endowed 
with  capacities,   fome  Juperior^  others  infericr  , 

Nor 


fpR       THE   BENEVOLENCE 

Nor  co"ld  they  otherv/ifc  have  been  fitted  tai 
fill  the  place  affigned  theiri  in  the  chain  of  being  \ 
Neither  co 'Id  they  have  anfwered  thole  good 
ends,  they  were  ^ijr//V^^/^r/y  formed  for^  Ha4 
the  brute  creatures,  for  inftance,  been  endowed; 
with  the  capacities  that  belong  to  us  meriy  they 
ivould  have  been  unfit  for  the  place  they  new 
take  up  in  the  creation  :  Neither  could  they 
have  been  the  means  o^  tJpat  good,  they  are  now. 
properly  the  occafion  of.  -And  tlie  fame  may 
t3e  laid  of  us  men.  Had  we  been  endowed  v/ith 
the  capacities  o^  angels y  we  ihould  not  have  beer^ 
farmed  for  Juch  a  ivorld  as  this,  and  for  aiifwer- 
ing  thofe  ends,  ii)  it,  which  we  are  now  fitted- 
to  anfvver,  and  it  might  be  neceflary  Hiould  be 
anfwered  in  order  to  a  full  manifeflation  of 
Divine  goodnefs.  The  truth  is,  xh^  ferfe^iion  o£> 
benevolence  confifls,  not  fimply  in  the  largenefs: 
of  the  capacities  it  bellows  upon  any  beings,  but 
in  fitting  them  to  the  ft  ate  and  circimftan(ies  of 
beings  in  Jv.ch  a  fituation,  and  bearing  Juch  ^ 
flacey  in  the  ^^//^r<3/ //to  of  operation  for  good  : 
And  if  our  capacities  are  thus  adjufied,  which 
cannot  be  difproved,it  is  iill  that  can  reafcnaMyhc 
expelled.  It  is  no  arpun.cr.t  of  the  wantoi  beuevo- 
lence  in  the  Creator,  that  they  a^e  no  tgr/'ater :  Nay, 
had  they  •  been  i^r^j/fr^  the  /'<.4(^rd?/>;/^^  dilcovered 
would  have  been,  in  the  faniC  proportion,  lejs 
wije  and  feffe^, 

it  is  confef.cd  Hkcv.iie,  that  mankind  are  not; 

endowed  with  ttoj'e mental powers,in ^9' W  degree.s. 

So  far  is  ihis  ficiii  the  truth  of  fa(5t,  that  the  car 

paciiits  01  Icarce  any  twornen  arc  txa&ly  alik^. 

Som? 


OF     TFIE    DEITY.  509 

gome  excel  in  on^  turn  of  mind,  others  in  ano^ 
ther;  foiTie  have  no  great  genius  for  any  thing, 
Oihers  are  diftinguifljed  with  a  very  extenfivc 
one,  fitting  thein  for  alinoft  every  thing  :  An(J 
perhaps  fome  individuals  in  the  human  fpecies 
differ  as  widely  from  others,  in  their  raticr.al 
pov/ers,  as  thofe  others  du  from  the  next  fpecie^ 
below  them.  And  this  may  poflibly  be  efteemr 
cd  Uy  Ibme  another  objedion  againrt  the  plea  we 
^re  making  for  an  ahjolutely  perfcEi  principle  of 
benevolence  in  the  D^i/y.  But  neither  does  this 
;\ppear  to  be  an  objedion,  carrying  with  it  any 
Gonfiderable  force.  It  may  be,  fome  fuch  di- 
verfity^  as  that  which  is  vifible  in  men's  mental 
powers,  could  n  t  have  been  prrjetited,  in  con- 
Jiltency  with  thofe  general  laws,  according  to 
wiiich  manktnd  were  intended  to  be  made  hap- 
py. One  of  thefc  la\vs  (which  vre  Kave  had 
orcafion  already  to  mention)  purs  it  very  much 
into  m^n's  own  power,  by  indullry  and  proper 
appliciUion,  to  enlarge  their  capacities,  and 
make  p-ogrefs  in  intcileflual  attainments  :  And 
in  confequence  of  this  law,  a  difference  in  men's 
powers  will  be  unavoidable  j  though  we  iliould 
even  fuppofe,what  perhaps  is  not  true,  that  they 
were  alike  in  their  cr/^;;/^/ implantation.  Befides, 
the  exercife  of  mental  powers,  being,  according 
to  another  law  of  nature,  in  fo  great  a  mea- 
fure,  dependant  on  the  mechcf^J'm  of  the  body^ 
this  alfo  renders  it  vnpofjible  b'j*-  :hat  they  fhouid 
be  different  \  {va  a  difference  in  bod,:ly  organiza-^ 
tion  cannot  btit  take  place,  in  fuch  a  worjd  as 
^I^JS;,  unlcfs  the  laws  of  nafurt:  lliould  be  inter- 
rupted 


no     THE    BENEVOLENCE 

rnpted  in  their  co'-rfe.  So  that  to  objecb  againft 
a  dijpcrity  of  ?nental  powers  is,  in  true  confe- 
qnence,  to  obje6t  againft  the  general  plan  2.c- 
cordin'!^';  to  which  this  fyfteni  is  nnade,  upheld, 
and  gov^erned  :  Which,  in  fuch  fhort-Tighted 
creatures  as  we  are,  can  be  no  other  than  cb- 
jcoling  in  the  dark,  by  urging  that  which  finally 
teiminates  in  our  Own  ignorance. 

But  to  come  more  direfVly  to  the  point.-— ^ 
This  dilTercQce  in  men's  cap?cities,  whatever 
it  is  owing  to,  whether  a  difference  in  their 
original  implantation y  or  a  difference  in  the  bo^ 
dys  mecba>:ifo'2ydthGr  of  which  amounts  to  pre- 
cifely  tiie  Um^c  thing,  in  the  prefcnt  argument  : 
I  fay,  this  inequality  of  powers  isfo  far  from  argu- 
ing want  of  goodnefs  in  the  Deity,  that  itftrong- 
Jy  illuffrates  the  glcry  and  ferfc^lion  of  it. 

Poffibly,  the  gradation  in  beings,  by  means 
of  which  all  fpaces  are  filled  up,  could  nor 
have  been  fo  accurately  compleat,  unlefs  there 
had  been  a  difference  between  the  individuals  in 
each  fpecies  as  well  as  between  the  fpecies 
thcmfeives.  Soine  difparity  betv/een  men  com- 
pared with  one  another,  and  betv;cen  the 
creatures  in  every  other  clafs  confidered,  in  the 
like  comparative  view,  might  be  ncceffary  to 
link  together  the  Jeveral  fpecies ^  fo  as  to  make 
one  coherent  chain,  without  any  void  or  chafm. 

Or  however  this  be,  it  is  ealy  to  fee  the  fre- 
ferablcnefs  f  the^r^^toconftitutionto  its  c-ntrary; 
as  being  better  fined  to  promiOte  the  happine-ls 
gf  fuch  an  order  of  creatures  as  we  are.     Were 

cur 


OF    THE    DEITY.  in 

onr  mental  powers  (o  exadtly  alike,  as  that  one 
man  coukl  not  go  beyond  another,  but  every 
man  m.ull  have  within  hiiiifelf  the  whole  fource 
ofintelledlual  furniture,  there  would  be  no  room 
for  that  converje  between  rnan  and  man,  which 
is,  in  the  preient  liate  of  things,  one  of  the 
ch\<t(  pUaJureSi  as  well  as  improvements  of  the 
mind  :  To  be  ilire,  it  could  not  be  carried  on 
with  that  mutual  JatisfaBion  it  now  mav'i  nor 
could  it  turn  out  to  fo  great  advantage.  Befides, 
if  there  was  no  fuch  thing  as  one  r-  an's  excel- 
ling  another,  as  there  could  not  be  upon  the 
preient,  fuppofition,  the  ftrongeft  fizmiilus^  that 
now  prompts  us  to  exert  ourlelves  in  order  to 
enlarge  our  inrellt6luai  powers^  would  be  want- 
in-^  ;  and  bymems  thereofour  very  powers  tiiem- 
felves,  fo  far  as  we  can  judge,  muffc  be  in  aan- 
ger  of  being  rendered  inactive,  and  of  decrea- 
flag  in  their  fitnefs  for  exercife.  And  furtlicr, 
if  our  capacities  had  been  precifely  the  fame, 
that  fiihordifuiticn  in  the  human  fpecies,  thofcf 
Juperionties  and  inferioriHes^  couid  not  have  ta- 
ker^ place,  wirhuut  whicii  li;e  itfelf  could  not 
have  been  enj  yed,  in  fuch  a  w  rid  as  ur's,  with 
tolerable  co.nfjrt.  And  what  is  of  yet  greater 
impoitance,  there  would  not  have  been  tiie  oc^ 
cajlon  for  chofe  interchangeable  oiFices  ofhuma- 
nicy  and  fociai  kindnefs,  vvtiich,  upon  the  pre- 
fenc  fclieiie,  not  only  enlarge  '.>ur  fphere  of  m.u* 
t..al  ferviceablenefo,  but  give  opportunity  for 
the  exerCife  f  rrany  virtues  per^edlive  of  oi  r 
natjre^and  ticced  to  yield  us  high  de^rcci  of  hap- 

pincib 


ua      TI^^    BENEVOLENCli 

pdncfs  we  muft  otherwife  have  been  Ibangcrs  to^ 
The  plain  truth  is,  the  conveniences  and  plea-i 
fures^poflibie  to  be  enjoyed  by  the  human  kind^ 
do  not  feein  to  have  been  obtainable,  in  a  world 
conftitutcd  as  this  is,  but  by  an  union  ofcounfeis 
and  eiideayouts  ;  every  one  doing  his  part  in 
crder  to  promote  the  good  of  the  whole.  And 
^different  capacities  arc  therequifite  expedient  to 
this  pvirpofe.  Thtfc  not  only  fit  the  fevcral  in- 
dividuals for  reciprocal  fervices^  but  fecurc 
their  mutual  dependance  en  each  other  ;  here- 
by properly  linking  them  together,  and  making 
way  for  thofc  various  exertments  which  are  ne- 
ctflary  for  the  comnrton  benefit.  If  mankind 
could  at  all  have  enjoyed  the  advantage  off  foci- 
ety,  without  this /«^^z/^///y  of  powersj  it  is  very 
evident  that  they  C'  .uld  not  have  enj-  yed  it  to  fo 
g^od  a  purpofe  as  with  it.  Their  being  varicii/-^ 
/y  end' wed  is  that  which  puts  it  in  their  pnwef 
to  be  varioujly  tifeful  to  each  other,  f )  as  that  the 
happinefs  .A  every  individual  may  hereby  be 
increafed  bey  >nd  what  it  could  otherwife  have 
been.  And  it  is  the  infufBciency  there  is  irl 
every  wzn  for  his  own  happinefs  by  himfelf  j^^-^ 
gly,  znd  alone ^  and  his  being  obliged  to  depend 
on  tthers  for  many  things,  without  which  he 
muit  be  very  uncomf  stable,  that  is,  in  reality, 
the  only  ejjetlual  bond  that  unites  the  human 
fpecics,  Tec u ring  their  attachrr  ent  to  each  other, 
and  ftimulating  them  to  thofe  mutual  fervices, 
vpon  which  the  good  of  J^lUhe  individuals  doesr 
very  muck  depend. 

It 


OF    THE    DEITY.  115 

It  is  ftlll  further  acknowledged,  that  our  /';/- 
^telU^ual  powers,  at  firft,  are  weak  and  feeble, 
and  it  is  in  a  Jtow  and  leifurely  way,  under 
[due  cultivation y  and  in  the  ule  oi  labor  3.nd  pains^ 
that  they  gain  ftrength,  and  advance  t-j  any 
confiderable  degrees  of  their  attainable  perfec- 
tion. And  this  likewife  may  be  th'uight  an  ob- 
■je^ion  againft  the  plea  for  an  abfnlutely  perfe5f 
principle  of  benevolence  in  the  Deity,  But  ic 
5s,  duly  confidered,  an  argument  rather  enfjr- 
cing  this  plea,  than  in  any  degree  leflening  its 
5rcal  weight. 

.  Perliaps,  no  mind,  the  mfinitely  comprehen- 
five  one  only  excepted,  can  be  f )  perfecfl  as  to 
be  incapable  o( progrejjioniti  undeiflanding.  For 
one  degree  of  knowledge  is  fo  conne6led  with 
another,  and  fo  naturally  prepares  the  way  for 
it,  as  that  it  may  be  an  impoffibilititY  but  that 
^very  created  mind  fliould  be  capable  of  attaining 
ftlll  higher  degrees  of  it.  So  that  if  we  were  ac 
all  made  capable  of  intelligence,  it  lli.  tuld  feei"a 
as  though  it  muft  have  been,  in  general-,  ia 
the  way  of  progrejjion.  And  as  to  the  particu- 
lar method  of  progreffion  that  takes  place,  with 
relpedl  to  the  human  mind,  it  'is  the  m  ^fl  na- 
tural and  rational  one  that  could  have  been  con- 
trived, f)r  an  order  of  beings  conltituted  in 
other  rcfpecls,  and  fituated,  as  we  are ;  as  we 
fhall  evidently  fee  by  going  over  its  parts  that 
are  obje6led  to. 

It  is  c  ;mplained,  that  our  faculties  are  weak 
at  firft,  and  advance  in  a  flow  and  gradual  way 
J?  to 


JM      THE    BENEVOLENCft 

to  their  attainable  maturity.     To  which  the  re!* 
ply  is,    That,    as  the  only  way,  accrding  to 
the  eflabliflied  order   (:f  nature,   in  which  the 
mind  can  be  furnifhed   with  ideas,    is  by  the 
medium  of  the  bodily  I'enfes,  and  its  own  re- 
fic6liohs  afterwards,  it  was  impcjfwle  but  that  the 
attainment  if  knowledge,  with  refped   to  us. 
ilioiiid  be  in  a  flow  and  leijurely  manner.     And 
th  ii.gh  our  faC'-kies  are  feeble  at  firft,  it  is  hefi 
they  111,  u Id  bef  ■,  and  an  inftance  of  goodnefs, 
in  the  Creator,  rather  than  the  c-  ntrary.     F'  r. 
It  is  to  be  remembered,  they  ceutd  be   o-f  no 
manner  of  fervice  till  fvjppHed   with  pn  per  ob-^ 
je&j  and  there  had  been  time  to  learn  the  ufe 
cf  them.    We  muft  have  been,  at  firftj  whatever 
was  the  (late  of  our  faculties,  totally  nnacquaint- 
•ed  with  ourfelves,  and  with  the  world   about 
V)S  :  And  is  would  have  required  time,  and  expe-^ 
rie?!ce,  and  inJiruBicny  before  we  could  have  ac- 
quired knowledge  fufficient  for  the  prrper  ap^ 
plication  of  any  thing  to  the  purpcfes  cf  life. 
And  as  this    is  the   condition  of    our   naturci 
faculties  feehle  at  firfl:,  but  yet  capable  ( f  gra- 
dually advancing  t  ;>  a  mature  itate,   feem   the 
left  Juited  thereto  of  any   we   could  have  been 
endowed  with.     There  is  evidently  a  cchgiu'ity^ 
and  proportion  between  fuch  faculties,   anci  ilic 
method  according  to  whichknt  wledge  is  attain- 
able by  fuch  creatures  as  we  are.     Infteact  of 
having  faculties  in  their/«//  ftrength  and  I'lgor^ 
before  it  was  pofTible,  coni"  r;  ably  t.  the  efla- 
blilhed  order  ^^f  nature^  that  we  e^uid  n  ake  th^ 

pi\.per 


OF    THE    DEITY.  tj^ 

proper  ufe  of  then,  it  feems  much  better  t'af 
they  ill  -uld  gradually  open  an  J  enlarge,  as  idcaS 
are  gradually  let  into  then  t.  erpl  y  their  ex.- 
ercife,  and  fit  the  n  fnr  the  ofRces  and    enj  y- 
ments  of  life.  And  perhaps  the  ti(ue  of  our  c  )rn- 
ing  to  a  mature  ftate  of  faculties,  is,  in  the  beft 
manner,   adjufted  to  the  ti  ne  reqnifite   f  )r  the 
mind  toget  ftored  with  ideasy  and  furnifned  with 
that  /kill  in  the  ufe  of  tbem^  which  is  proper  £)X 
full. grown  powers.     Bciides,  as  we  come  int-j 
the  world,    and   mull    d)  fo  according  to  the 
prefent  laws  of  nature, .  with  infant  bodies^  what 
more  fit  than  that  we  fh  -uld  have  at  firft-  in* 
fant  minds  alfi  ?  How  nnfuitable  wonlda^^^^A/Zy 
mature  flute  of  mind  be,  for  an  infant  body  ?  Wiiat 
mif-matchrd  companions,  would  they    be    fir 
each  other  ?  It  is  moft:  proper,  as  the  body  flow- 
ly  and  grai'jvillv  advances  to  its  attainable  ma- 
turity, that  thewi;/^  ihould  do  iy  likewife.  There 
is,  upon  this  fcheme,  an  apparent  adjuftment 
be.ween  the  twj  grand  parts  of  .the  human  fra:ne; 
and  it  is  all   along  preferved  in  the  j  jintpri- 
grefs  they  gradually  make  towards  the  maturity 
they  are  deTigned  to  attain  to.     And,  it  may 
be.,  that  dare  of  tuition  and   difciplitie   we    are 
placed  under,  while  we  leifarely  pafs  thr.)ugh 
the  feveral    periods   of  infancy ^    childhood^    and 
youths    is  the  hell  fitted  initiation  into  a  ftate  rT 
^manhood^  qv  full  grown  faculties.     It  is  certainly 
of  eminent  fervice  in  .nany  refpects  ;  as  hereby 
opportunity    is    given,  while  ideas  are  lectiiig;; 
i^ito  the  iiuadj  and.  the  faculties    are  op':^nin2^ 

andL 


liS     THE    BENEVOLENCE 

and  expanding,  to  introduce  that  attentivenejs^ 
teachahlenejs^  and  mGdeft  diffidence^  which  are  the' 
grand  pre],  aratives  for  ccnfiderable  attainn^ents 
in  tfcful  kncy/ledge.  And  \M-Ji  exercije  which 
■we  are  now  called  to,  and  put  upon,  is  the  mcH 
natural  and  fuitable  methcd,  net  cnly  tojlreng-- 
then  and  improve  our  faculties,  but  to  form  that 
habit  cf  hdujlry  and  diligevce^  without  which 
we  fhall  in  vain  think  of  advancing  in  intelUc- 
iual  purfuits.  And  this  leads  to  the  other  part 
of  the  comflaint,  which  is,  • 

That  our  attainments  in  knowledge  are  con- 
nedled  with  care  anci  labor  j  infon^such  that  we 
can  never  n.ake  any  ccnfiderable  prcgrefs  in 
vndei  ftanding,  unlefs  we  apply  ourielves,  with 
diligeri6€y  to  cultivate  cr-d  irrpnve  our  minds. 
And  here  it  is  queried,  Yvhy  could  not  we  have 
been  fcrfr.ed,  at  once  in  the  fame  deg^-ee  of 
ihtelle^ual  'perje^ion  we  are  ever  capable  of  at- 
taining to  f  And  would  not  this  have  dii'covered 
greater  henevcltnce  than  is  difcovered  in  the  me- 
thod that  now  takes  place  ?  Why  fhould  the 
benefit  of  intelligence  be  trulled,  in  fuch  a  mea- 
fuie,  with  ouiklves,'  and  be  made  to  depend, 
vpon  cur  ovn  induflry  r  What  need  of  lb  rnucli 
pains,  and  iiich  a  tedious  round-about  way  iii] 
orcer  to  knowledge,  and  the  happincfs  that  is 
•O'  rfequent  thereupon,  when  it  might  hayebeen 
given  at  once,  without  lb  much  ado  ?  To 
which  the  proper  anlwer  is,  that  the  commu- 
nicaiion  of  knowledge,  in  tlie  way  here  pleaded; 
for^  may    be  an  ira^o^ibility  in  the    nature  of 

things  i 


Q5    TH  E    DEITY.  nj 

uyngs :  Or,  at  lead,  fuch  a  coinm  mication  of 
it  may  be  /^  fjtedy  upon  tlie  whole,  and  all 
things  conlidered,  for,  the  prodi  clion  oi  fa 
much  good,  as  is  capable  o^  beins^  produced  la 
the  method  that  at  prelent  takes  place.  Per- 
haps, the  putting  intclk'vflual  at'ainments  into, 
the  power  of  creatures  themfelves,  in  a  good  mea- 
fure,  making  them  pofTibie  only  in  the  x^^ay  i^f 
due  care  and  diligencey  is  the  bell  adapted  of 
any  method,  that  could  have  been  pitched  I'poa 
to  produce  x\\t  greateji  Jum  of  happlnefs.  It  it 
certain,,  that  if  as  much  knowledge,  as  we  ure 
ever  capable  of  attaining  to,  was  the  ahfolute 
gift  of  nature,  and  (if  the  fuppofition  may  not 
bci  thought  an  impofTib'e  ne)  a  gift  bellowed 
at  once,  up^  n  our  hrft  coming  into  exiitence  ; 
^t  is  certain,  1  fay,  that  knowledge  communicat- 
ed this  way  would  not  be  an  endowment  that 
had  any  value  in  it  morally  fpeaking  :  For  which 
reafon  it  could  not  be  the  {qwvcz  oi  that  pie a^ 
furfy  which  might  have  refulted  from  it,  had 
it  been  an  acquifttion  of  our  own.  And  it  can- 
not be  deni^^d,  that  pleafure  is  naturally  con- 
nefted  wiiii  the  kka  of  knov/ledge,  as  the  fruit 
of  our  own  induilry.  We  need  only  attend  to 
our  perceptions,  in  order  to  be  convinced  that 
yfc  feel  pleafure  in  viewing  this  quality  under  the 
notion  of  a  purchafc  of  our  own,  in  the  way 
of  diligence  :  ^And  it  is  indeed  one  of  the 
higheft  and  noKl ell  forts  of  pleafure  we  are  ca- 
pable of  enj')ying.  But,  it  is  pbin,  this  plea- 
Vine  could  hot  have  been   perceived  i     there 

would 


liJ      THE    BENEVOLENCE 

would  have  been  no  foundati  m  laid  for  it  in 
nature,  if  it  was  not  in  our  own  power,  by 
care  and  pains,  to  make  intdle^tial  improve- 
tnmts-.  If  knowledge  had  been  the  gift  of  the 
Dd'^y  independently  of  ourfelves,  we  lliould 
fi^'/e  had  no  reafon,  were  we  endowed  with  it 
\a  ever  fo  high  a  meafure,  for  the  leaft  felf-af'^ 
't Jobation  on  this  acconnt :  Nor  could  we  rati- 
tnally  have  enjoyed  that  f leaf ure  y/hich.  \^  now 
^a  natural  conlequenu:e  therefrom.  So  that  the 
prefent  method  for  the  communication  .  f  in^ 
tclU^ual  good  is  a  better  fitted  one  for  the  pur- 
J  ofe,  than  that  which  is  pleaded  for  in  the  ob- 
je  l:ion  f  becaufe  knowledge,  abjclutely  commmii" 
€ated\s  not  capable  of  yielding  Jo  mk^b  happi- 
xidiSy  as  that  which  is  attained  to,  by  proper 
fectilties,  in  the  ufe  of  labor  and  pains  :  Fof 
there  would  be  wanting  the  confcious  refle<5lion 
on  our  ozun  m^ritin  the  procurement  of  k  :  We 
could  not  look  upon  it  as  our  own  acquifjioriy 
and  confequently  could  not,  unlefs  upon  a  falfe 
bottom,  perceive  that  felf'-approhationy  from 
whence  alone  can  refult  the  nohlcft-kind  ofplca- 
fure  we  are  capable  of.  The  truth  is,  it  is  re- 
ally heft  that  intdleuiuaU  and  indeed  every  other 
kind  of  good-,  is  mavie  to  depend,  in  fo  great- 
a  meafure,  upon  ourfelves*  For  it  is  this  that 
gives  rife  to  the  vari  us  exercife  of  our  facul- 
ties, affording,  at  the  fame  time,  both  proper 
fcope  and  reafon  {or  their  emplnyment  :  Where- 
<ks,  if  good  was  c  mmiUnicared  without  thec-Tx- 
currence of  uur  own  endeavours,  i^  is  not  ea^fliy? 

conceivable^ 


Of   the   deity.         iiy 

•^nceivablci  h.w  there  c  uld  have  been  either 
^Qom  T  reafon  for  thoie  n  bit  extra  ns,  whic»ii 
upon  the  prelenc  plan,  arepr;periy  caiied  i  ruij 
and  fuitabiy  reccmpcnfed.  BthUcs,  tncre  c-:-  id 
be  no  r.jch  thing  as  any  moral  atcainiiicnt,  if 
nothing  cjuld  be  acq.>ired  by  tne  due  exer-.; 
ciie  of  our  natural  faculties.  The  .capacity  f 
making  acquifitions,  by  our  own  cnueavoi.rsj 
foitably  en:iploycd,  is  the  true  and  t  nly  balls 
of  all  our  moral  ptrfeition.  It  is  in  confequenco 
of  this,  and  this  ;  nly,  that  we  btcone  capable 
of  virlue,  and  worthy  <.>^ praife  and  com,nendation  i 
And  had  we  not  this  power,  we  Ihouid  be 
nothing  more  than  mcer  perceptive  beings,  who 
do  not  atiy  bjt  arc  aiitd  upon  :  N  r,  if  wq 
were  thns  the  pajfive  recipients  only  «.  f  g.'odi 
w-uld  there  ha ^c  been  any  fjundaci  n  laid  in; 
our  nat'ire,  f  n*  the  high:Jl  and  nobleji  o^  all  piea- 
fare  ;  the  plcafure  1  mean,  which  is  confe-* 
quent  upon  the  refle6lion  on  goud  as  .>ur  ozun 
attainment,  by  a  right  appucaii'.n  cf  f.ur  ov/n 
powers. 

So  that,  upon  the  wi.ole,  inilead  f  coniu 
plaining  >,(  God  f.»r  n:t  fi-rniining  us  wiih 
powers,  wondtrt  ily  contrived  t)  fit  us  f  rin-i 
tclkdlual  attainments,  and  the  happinefs  con- 
feq'.ent  there jp.  n,  we  have  reafon  raiher  ti 
admire  die  greamcfs  of  his  benevoicice.  Id 
d  ts  not  indeed  appt.ir,  wucicin  he  cndd  have 
difpiaycd  his  g.;OanL:s,  as  glided  by  whd  .ii, 
iTiOrc  coiiipicu«  Lifiy  than  iic  has  done,  t  an 
grdcr  cf  beings  iafw.caa  vvoriJ  aj  Oi^r  :>,  an4 


rfd      THE  BENEVOLENCft 

as  fuftaining  fuch  a  place  in  thfe  fcale  of  intbllU 
gent  exiitenccs. 

I  now  go  .  n  f)  iliuitrate  tfi'e  benevolence  of 
the  Deity,  by  taking  as  cbncife  a  view  as  I  well 
Can  of  thofe  powers,  hh  has  endowed  us  with^ 
fitting  11.^  for  mo/al  happinefs,  the  highefl  any 
being  can  be  nade  capable  t  f;  AiiH  thbfe,  the 
other  mental  powetS,  already  mentis  hed,  not 
being  nattended  tf,  ^re,  in  general^  the  fol- 
lowing on§s; 

The  firft  p  wer  in  oiir  nature  [call  it  fcommoii 
fenfe;  moral  fenfe,  m-^ral  difcerjiment,  ot  give 
il  any  ■  ther  nane  that  .nay  be  thought  better] 
is  that  by  which  we  are  enabled  at  t  ricej  with- 
out the  labor  of  a  1  ng  train  of  reafonihg,  to  dif- 
tingiifh  between  moral  good,  and  mural  evilj 
in  all  inftarices  that  are  of  primary  iaportance^ 
and  eiOentially  c^^nneded  with  the  good  of  the 
xnoral  w.rld; 

There  is  an  unalterable  difFerenre  betwcefl 
virtue  and  vice/  r,  what  means  the  fame  thing," 
between  moral  good,  and  moral  evil.  They 
have  their  refpe<5ti^e  natures,  and  are  unchange- 
able oppofites.  Vice  cannot  be  made  virtue,  nor 
on  the  contrary,  can  virtue  be  made  i^ice.  They 
are  in  themfelves  what  they  are,  and  will  remain 
lb  without  variation,  or  the  fhadow  of  turning; 
It  is,  on  the  one  hand,  fit  and  right,  that  we  Hiould 
he  pious  towards  G.d,  righrejus  towards  our 
fellow-men,  and  fober  with  refpe(5l  to  ourfelves;- 
and,  en  the  ether,  iinnr  and  wrong,  that  we 
fliOj^ld   be  impious  towards  the  Dch^i  unjuft 


OF    THE    DEITY.  m 

in  our  treatment  of  men,  and  intemperate  in 
the  gratification  of  our  animal  appetites  :  Nor 
is  it  pofTible  this  moral  order  lliould  be  inverted. 
No  will,  no  power,  cither  of  men,  or  angels,  or 
even  the  Supreme  Ruler  himfelf,  can  make  it 
right  to  be  impious,  inftead  of  pious  towards 
God  ;  or  unrighteous,  inftead  of  righteous  to- 
wards men ;  or  intemperate,  inftead  of  fober, 
in  regard  of  ourfcjves.  To  fuppofe  this,  would 
be  to  erafe  the  foundations  of  the  moral  fyftem, 
to  deftroy  the  relation  that  fubfifrs  between  the 
Creator  and  his  creatures,  and  between  the 
creatures  with  refped  to  one  another,  and  to 
make  virtue  and  vice  nothing  more  than  arbi- 
trary names,  having  in  themfelves  no  certainly 
fixed  nature. 

And  as  virtue  and  vice,  moral  good  and  mo^ 
ral  evil,  are  thus  different  from  each  other,  fo 
is  tliis  difference  obvioufly  and  at  once,  per- 
ceivable by  all  morally  intelligent  niinds,  unlefs 
they  have  been  greatly  corrupted.  There  may 
indeed  be  inftances  of  moral  condudl,  in  mat- 
ters of  comparatively  fmall  importance,  with 
refped:  to  which  it  may  be  difficult  to  diftinguilli 
between  the  right  and  wrong.  And  the  analo- 
gy here,  it  m^ay  be  worthy  of  notice,  is  very 
exa'51:  between  the  yiatural^  and  the  moral  world. 
Light  and  darkncfs  may  be  lb  mixe.l,  that  one 
can  fcarce  know  which  to  call  it.  Sweet  and 
bitter  may  be  Pj  blended  together,  that  it  may 
be  difHcult  to  fay  v/hich  is  prevalent.  Colors 
inay  be  fo  dilated,  and  placed  on  a  portrait, 
CL.  thac 


122      THE    BENEVOLENCe 

tliat  the  eye  of  a  fkilful  painter  may  hot  be  abJ« 
to  difcern  the  precife  point  where  one  begins, 
and  another  ends.  But,  hbtwithflartding  thefe 
mixtures,  light  is  never  the  fame  thing  with 
darknefs,  nor  bitter  with  iweet,  nof  one  Colof 
that  of  another;  am]  dity  are,  iinkfs  in  fixh  com- 
plicated cafes,  readily  and  at  Oftce  difVinguifhed 
from  each  other.  In  like  manner,  there  may 
be,  and  ofcen  are,  in  the  n  oral  world,  cafes 
wherein  the  boundaries  between  good  ^rA  evil, 
and  the  fpot  that  divides  them,  may  not  be  eafi^ 
iy,  if  at  all,  difcerned,  fo  as  to  be  able  tu  fay^ 
with  preciilonj  here  virt;:e  rons  into  vice,  and 
vice  into  virtue*  But  this  hinders  not  but  thatj 
in  the  main  and  elTential  branches  of  morality^ 
the  virtuous,  and  the  vicious  condu6t  niay  obvi- 
oufiy  be  perceived,  where  the  mind*s  perceptive 
power  has  not  been,  in  a  great  degree,  vitiated, 
and  hurt.  And,  in  veiy  trutii,  the  God  of  nature 
has,  in  his  abundant  goodnei's,  fo  formed  our 
m/inds,  and  given  us  foch  a  power  of  difcern- 
Tiicntjthatit  mi.ft  be  owingj  uiJeiswe  are  ideots, 
or  madmen,  to  feme  heincLS  fauitinefs,  we  our- 
lllves  are  juiliy  chargable  v>^ith,  if  we  are  not 
able,  without  difficuly,  v  difcern  the  difference 
right  and  wTong,  in  the  more  important  points 
of  moral  obligation.  Will  any  m;^n,  who  has 
not  ilrangely  perverted  the  proper  ufe  of  his 
perceptive  powers  pretend,  that  he  cannrt,  or 
that  he  duos  not,  fee  it  to  be  fit  and  rights 
on  the  cne  hand,  that  fuch  a  creature  as  he 
is  fo  related  to  God,  and  dependant  ."n  him, 
.    "  fiiouiti      * 


OF    THE    DEITY.  i^^ 

fhould  yiel4to  him  the  lave  of  his  heart, 'and 
the  obedience  of  his  life  ;  and,  on  the  other, 
tl^at  it  would  be  unftt  and  wrong  to  withdraw 
his  affection  from  him,  and  behave  with  difrc- 
fpedl  towards  him  P  Will  any  n;an,in  the  due  ufe 
of  his  difcerning  power,  calmly  and  deliberate- 
ly fay,  that  h^  cannot  perceive  it  to.  be  right, 
t;hat  he  fhould  do  to  others,  as  he  would  they 
fbould  do  to  him,  in  like  circumftances,  and 
wrong,  unalterably  wrong,  thit  he  ihould  do 
Othcrwife  ?  Will  any  man,  not  having  darken- 
ed his  heart,  declare,  fpeaking  the  truth,  that 
he  daps  nox  fee  it  to  be  right,  that  he  fhould 
govern  his  pafTions,  and  keep  his  fenfual  ap- 
petites within  the  reftraints  of  reafon  ; 
and  wrong,  evidently  wrong,  to  give 
way  to  anger,  wrath,  nalice,  and  to  take  an 
UAb  iunded  liberty  in  gratifying  his  ani  nal  na- 
ture ?  That  maa,  be  he  who  he  may,  if  r.ot 
void  of  common  fenfe,  is  wholly  inattentive  to 
its  di%ites,  who  perceives  no.  m^ral  diiference 
between  revering,  and  mocking  his  njaker ; 
between  being  honed  and  knavi'h,  in  his,  tranf- 
a<51:ions  v^^ith  his  neighbour;  between  being 
chafle,  and  lewd  J  between. living  foberly  and  ia, 
the  pra(5lice  of  drunkennefs  ?  Qrifhe  does  not 
perceive  the  former  to  be  amiable  virtues,  and 
the  latter  deteftable,.  infamo'js  vices  ?  Th(^  mo- 
raj  difference  in,  thefe  ways  of  condud-  is  felf- 
evident.  There  needs  no.  arp-umerration,  na< 
feries  of  inter  mediate  ideas,  to  point  it  out, 
j^Arely  mentioning  them,  provided  it  is  (^one  irv 

wordii 


124     THE    BENEVOLENCE 

words  that  are  clearly  iinderfcood,  will  at  pncCj, 
enforce  conviction,     imlefs  in  feeing  men   wilj 
not  fce^   in  vvhich  cafe  it  would  be  a  vain  thing 
to  expecl,that  reafoning  fliouldhave  an  effeclual 
inPiuence  on     them.     For  illuflration,    I  fhaU. 
bring  to  view  here  a  particular  inllance.    That 
rule   of  condu6t,  ^-  do  to  others  as  you  would 
they  ihould  do  to  you/*  is  fo    evidently  fit  and 
right,  that,  upon  the  bare  propofal  of  it,    the 
mind  at  once  difcernsit  to  be  juft  and  equal.  To 
life  arguments 'to    make   it  appear   reafonable^^ 
v/ould  be  only  to  darken  the  evidence  of  its  be^ 
ing  fo.     No  medium    of  proof  could,    in  this 
cafe,    be  introduced,    which  would  not    more 
need  to  be  proved,    than  the  thing  itielf  it  is 
brought  to  prove.      It  is  not  indeed  eaf  ly  con- 
ceivable,   that  any  m.an,   who  has  the  under-^ 
Handing  of  a  man,  and  is  not  under  undue  in- 
fluence from  evil  afFe6i:ion,    fliould  hcfirate  one 
moment  in  his  judgment  as  to  the  iuitablenefs 
of  this  moral  rule  of  condu6l.  Its  equity  is  fo 
obvious,  ?.nd  fo  inftantly  and  glaringly    firikesL- 
the  difcerning  power,  we  are  all  naturally  fur- 
niflied  with.     And,  in  truth,    however  com^ 
mon  it  may"  be,   among  men,  to  throv/  prr.c^i-^ 
cal  contempt  upon  this   rule  in  their   treatment 
of  one  anothcf,  'none  do  it  becaufe  they  enter- 
tain in  ihcir  mJnds  aa  opinion  of  it  as  an  unfair, 
unequal  regulator  of  their  behavior ;    but   be- 
caufe they  are  thoughtlefs  and  inattentive,    or 
fuTer  thcir.fclves  to  be  enticed,  and  led  cfide  by 
iiiigoverncd  prid.e.pafiion  and  luft  of  one  kind  or 

another* 


OF     THE     DEITY.  iij 

another.  This  is  the  true  reafon,  .-why  they  aft 
in  contnidiflion  to  the  rule  ofri^Hit,  noc  only  in 
this,  but  in  all  other  great  and  important  cafes 
in  m  'ral  life.  They  indulge  thefe  and  thofe 
vicious  gratifications,  not  beccUife  they  do  not 
perceive  them  to  be  unieafonabre,  but  bccr.ufc 
they  are  excited  licreto  by  the  lufls  of  the  flefli, 
or  mind,  or  both.  It  is  true,  tlie  moral  power 
ofdifcernment,  as  well  as  the  other  intellechial 
faculties,  mav,  in  coijiirjon  with  the  bodily  or- 
gans, be  {o  debilitated,  if  not  fpoiled,  by  nicn's 
accu Homing  themfclves  to  do  evil,  as  ro  be 
unfitted  for  the  proper  ufe  for  which  they  were 
implanted  in  their  nature.  And,  perhaps, 
there  are  fo'ne,  annong  wicked  men,  who,  by 
having  long  habituated' themfelves  to  live  and 
ad,  as  hurried  on  by  theimpetusof  ungovcrned 
paiTuns  and  affections,  fuch  as  an  irregular  Iovg 
of  themfelves,.  ^n^'theif  own  feparate  interefl:  ; 
the  1  >ve  of  honor  ;  the  love  of  riches  ;  the  love 
of  fenfuaiity,  and  other  luds  :  I  fay,  tliere  are 
thofe,  v/ho,  by  a  courfe  of  thus  conducfting,, 
have  gradually  fo  wealcened  their  moral  fight, 
as  t )  be,  in  a  great  meafure,  if  not  totally, 
unable  X)  difcern  thofe  afcions  to  be  wrong, 
vvliich  are  glaringly  fo,  and  appear  to  be  fc, 
vvidi  a  meridian  lufbre,  to  all  who  liave  eyes  to 
fee.  But  this  is  not  the  commpn  and  ordinary  . 
ftate  even  of  wicked  men,  There  are,  it  inay^ 
be;,  comp3ratively  fewj  but  have  fon:..uch  mo-^ 
ral  difcernment,  as  not  to  be  able  to  go  on  in 
vicious  pradicc,   in  inflinces  that  are  great  and. 

heinous. 


ia6      THE    BENEVOLENCE 

heinous,  without  remonflrances  from  within. 
They  do  not  finfully  gratify  their  appetites,  be- 
caufe  they  have  no  lights  or  fenfe,  (<£  its  being 
luifit,^  and  wrong  that  they  Ihoiild  do  fo  j  but. 
beeaufe  they  are  tempted  of  their  luft  and  over- 
come. The  law  in  their  members,  getting  the 
better  of  the  law  in  their  minds,  influences  tl\ein 
to  do  that  they  approve  not ,  yea,  many  times, 
that  they  even  hate,  it  is  f^  oppofite  to  the  light; 
in  them,  which  ought  to  be  the  guide  of  theic 
c  -nduA. 

The  account  I  have  thus  given  of  that  i  r*- 
planted  p,  wer  in  our  nature,  which  enables  u$. 
at  once,    without  labor  and  pains,^  to  difctrn 
the  difference  between  right  and  v/rn^  in  aH 

freat  and  iirp  rtant  inP^ances  in  m^^ral  life,  is, 
imagine,  Itri-ftly  jult,  and  verified  to  be  fo 
by  the  univerfal  experience  of  ipankind.  The^ 
plain  truth  is,  we  are  fo  farmed  by  the  G'  d  ^.f 
nature  as  that  we  as  readily,  and  with  as  much 
certainty,  perceive  mor^il  qualities  as  ih^fe  that 
are  pofT^.ble.  By  the  inttrventi  ;n  of  -  ur  bodily 
organs,  we  diredlly  perceive  the  difference  be- 
tween white  and  black,  fweet  and  bitter,,  and 
know  that  the  '^ne  is  n  t,  and  cann-  t  be,  the 
other.  By  the  difcerning  power  t  f  cur  minds, 
we  perceive,  in  the  like  dircdl  ^nd  immediate 
way,  thefe  and  thofe  qualities  of  temper  and 
condu(fV,  and  are  at  once  fatisfied  that  they  are 
cither  morally  g^'od,  not  evil  -,  or  morally  evil, 
not  gO')d  :  NiT  is  this  moral  difcernment  con- 
fined to  fonie  among  men,  in  diilinclion  fn-m 

ethers  i 


OF    THE    DE  IT  Y,  127 

others  ;  but  is  common  to  all ;  as  being  a  p  v/cr 
the  whole  human  race  come  int.>  the  w  rid  en- 
dowed with.  And  it  is  frrrn  this  p  wer  tliat 
ftioral  reafoning  takes  rife.  It  fupp-fes  fiich  a 
{)erception  of  moral  qualities  as  is  common  to 
all,  and  in  vvhich  all,  n-^t  ha  zing  corrupted  their 
minds,  accjuiefce  as  primary  principles  ;  and  in 
thefe,  realoning,  with  reference  to  the  mora! 
w^orld,  mufi:  finally  terminate  in  order  to  Its  be- 
ingftriflly  conclnfive  j  and  wherein  it  fails  of 
doing  foy  by  a  non-conne6lion  in  the  chain  of 
intermediate  ideas  brought  to  view,  it  is  efTer.ri- 
ally  defe6live  ;  or  fhoiild  the  connexion  bejuft, 
but  not  difcerned  by^  any  to  be  fo,  it  mufl,  as 
to  them,  be  the  fame  as  if  it  was  really  infulTi- 
dienr  arguing.  Primary  m  >ral  truths,  fuch  as 
are  perceive  1,  and  alPin'-ed  to,  as  fuch  ;  and 
thisjwithoiit  hj'itation,  by  manlcind  in  common, 
in  confejU-.-iice  jf  thac  power  o(  difcernment 
t;i'7  con:;  into  beiig  furnifhid  with,  are  the 
only  b.i^is  on  whuh  there  can  be  reafoning  to 
any  purnofe  ai.-«ng  iTjen,  with  relation  to  the 
ni'til  fv^ben.  Reafjning  powcr:i,  if  there  were 
no  firfl  moral  principles,  in  which  mankind 
could  agree  v/irhout  deoare  wo  Id  ferve  ratiier 
to  prom')re  endlefs  v/ran-lin>'S,than  virruocspur* 
fuicSjin  oppoTnion  to  thofe  chaL  are  vicious.  The 
authornf  o:ir  beings  ha^  therefute  wifely,  as  well 
as  kindly,  taken  c ire  to  plant  in  vr  rature  a 
morally  difcerning  power,  whi^h  is  admirably 
fittei  to  diftln-r  .i^  witho-it  dinici.:]tv,  between 
right  and  WTong,  tiiau  we  ini^jii.  chuxc  aiid  purfnc 

the 


I2i      THE    BENEVOLfiNCE 

the  former,  and  refiife  and  avoid  the  latter.  lA 
virtue  of  this  power,  and  by  the  exercife  of  itj 
if  we  have  not  v^eakened,  norfpoiltit,  we  inayi 
as  it  were,  by  a  glance  of  our  moral  fight,  in  all 
important  cafeSj  fd  perceive  the  difierence  there 
is  in  ac^lions  as  to  pronounce  with  certainty, 
that  thefe  are  morally  good,  thofe  morally  evil. 
What  a  noble  implantation  is  this  power  in  our 
nature  ?  What  a  n»ighty  guard  againft  vice,  and 
preparative  for  virtuous  practice  ?  Wherein 
could  better  provifon  have  been  for  fuch  im- 
perfeft  beings  as  we  are  to  engage  our  care  to 
2.61  up  to  that  which  is  right,  and  not  allow  our- 
felves  in  doing  what  is  wrong  ?  We  are  cer- 
tainly laid  under  the  (Irongeil  obligations  of  love 
and  gratitude  to  that  Glorious  Beings  who  has 
implanted  in  us  this  excellent  power,  and  fhall 
be  inexciifably  blind  if  we  do  not  fee  that  he  is 
benevolent,  and  bafe  to  an  high  degree  if  we  do 
not  find  ourfelves  difpofed  to  make  our  humble 
and  thankful  acknowledgenr.ents  to  him  as  fuch. 
Another  power  in  our  nature  is  that  oijelf-de- 
Urminaticn^  which  gives  rife  to  our  volitions,  and 
confcquent  anions,  and  is,  in  true  propriety, 
the  caufe  of  them.  Tliis  power  in  us  men, 
whether  it  be  called  felf-determination,  or  by 
any  other  name,  is  the  only  bafis  of  moral  ob- 
ligation. Unlefs  this  be  iirlt  fuppofed,  to  talk 
of  moral  a'>-ency  is  a  contradidlion  to  common 
fenfe,  andm  itfelf  a  grois  abfurdicy.  W\^  might, 
it  is  true,  without  the  implantation  of  fuch  a 
power  in  our  nature:,  in  confequence  of  a  chain 

of 


OF    TFIE    DEITY*  1:19 

of  exterior  caufes^  not  within  the  reach  of  our 
contronl,   be  irade  inflruments  in  the  produd:i- 
on  of  any  effe^ls  which  are     unavuidably  con- 
nedlcd  with  their  chain  of  fatality,  Ihould  even 
volition  or  choice  be    one  of  its  links.     But 
agents,  free  agents,  we  could  n-n  be,  of  wJiora 
it  might,  in  confiltency  with  truth,   be  afiirm- 
cd  that  they  were  the  producers  of  chefe  ef- 
fe6ts  :     The     author  of  this  chain  of  caufes, 
which  inevitably    gives  exiftence    to  them,    is 
their  real,  and  only  proper  caufe.     A  power  in 
man  that  will  fubject  his  volitions  to  his  com- 
mand, and  confcitute  him  the  efficient  of  thofe 
'effe6bs  that  are  confequent  upon  them,     is    the 
only  bottom    upon  which    agency  can,     with 
the  lead  fhadow   of  propriety,    be  grounded. 
There  is,    in  the  nature  of  things,  an  eflential 
difference  between  confcious  voluntary  machines, 
and  agents  ;  that  is,  in  other  words  of  precifely 
the  fame  import,  beings  that  are>  ftri^ily  fpea- 
king,  caufes  of  the  efreds  that  are  afcribed  to 
them.     Such  agents  are  we  men  ;    and  we  are, 
or  maybe,  as  certain  ot  it  as  that  we  poifefs  ex- 
igence.  For  it  is  as  evident  a  truth,  and  as  evi- 
dently perceived  by  the  mind  to  be  fo.    We 
do  not  ordinarily  make  ourfelves  fo  ridiculous 
as  to  endeavour,  by  reafoning,  to  prove  to  our- 
felves that  we   exiil.     We  know  that   we  do 
without  argumentation,  becaufe  we  feel  that  we 
do.     It  is  an  objeft  of  direcl:,  immediate,  and 
unavoidable  perception,  iuperfeding  the  ufe  of 
Arguments,    and  indeed  rendering  it  needlefs, 

R  not 


i20      THE    BENEVOLENCfi 

not  tofayabfurd.  The  fame  may  be  faid,  and  with 
equal  propriety,  of  that  power,  we  are  natu- 
rally endowed  with,  which  conftitutes  us  agents, 
or  beings  that  are  efficiently  the  caufes  of  their 
own  volitions  and  actions.  To  go  about  to 
prove  this^  by  a  long  train  of  leafoning,  would 
be  very  like  holding  a  candle  to  the  fun,  in 
its  meridian  lullre,  for  light  that  we  might  be 
able  to  fee.  It  is  a  firft,  and  fundamental 
principle  in  morals,  and  to  be  evidenced,  not 
by  arguing,  but  by  an  appeal  to  commort  {(^vicy 
or,  in  other  words,  the  perceptions  of  mankind 
univerfally.  We  all  feel  the  exiftencc,  and 
operation  of  this  power  every  day  we  live.  The 
language  of  all  the  world,  their  projedlions, 
their  purfuits,  and  the  whole  frame  and  order 
of  their  aftairs^  relative  both  to  this,  and  the 
ftate  that  is  beyond  it^  are  founded  on  this  fup- 
pofition,  and  would  be  fo  many  downright  in- 
confiftencies,  if  they  were  not^  from  their  own 
perceptions,  fo  certainly  convinced^  that  this 
fuppofition  was  the  real  truth,  as  to  admit  it 
into  their  minds  as  fuch  without  the  leafl  he- 
fitation. 

Many  there  were,  I  know,  among  the  pagan 
philofophers,  in  foriricr  ages,  wdio  thought,  and 
fome  there  are  among  the  philofophers,  not  to 
iky  divines,  of  the  prefent  age,  who  agree  with 
them  in  thinking,  that  all  cffefts  take  rife  from 
^chain  of  caufes,  with  the  Deity  at  its  head  as 
tlie  only  efficient,  founavoidably  linked  together,, 
conneded  with^  and  dependant  on  each  other, 
*  tliat 


OF     THE    DEITY.  131 

that  the  coming  of  thefe  effccls  into  event,  In 
confequcnce  of  the  unavcidiiblc  operation  of 
thefe  caufes,  is  not  only  certain,  but  abfolutely 
ineyitable.  And  they  confider  mankind,  with 
all  their  powers,  as  fo  many  links  in  this  ad- 
amantine chain,  no  one  of  which  can  poITibly 
fail  in  the  produ6tion  of  the  effe6l  alTigned  to  it. 
Tliofe,  among  the  abettors  of  this  fcheme, 
who  are  capable  of  looking  forward  to  confe- 
quenccs  not  very  far  diflant,  clearly  and  fully 
perceive  its  inconfillency  with  men's  being  free 
agents,  and  that  it  totally  deflroys  the  idea  of 
moral  good  and  evil.  They  accordingly  de- 
clare with  an  honefl,  frank  opennefs,  that  the 
difbinclion  that  is  commonly  made  between  -tio- 
ral  go  )d  and  evil  has  no  foundation  in  nature, 
however  v/ell  adapted  ic  may  be  to  vulgar  pre- 
judices and  conceptions.  And  they  are  herein 
confiitent  with  thcmfelves.  And  fu'tier,  as 
it  is  fuppofed  in  this  fcheme  of  their's,  than 
there  Is  no  evil  in  the  creation  but  what  ii 
natural.  Intended  for  the  produ6lion  of  good, 
and  fo  unalterably  connected  with  it  as  that 
it  fliall  finally  terminate  in  it,  by  effeding  the 
complete  happinefs  of  all,,  without  limita- 
tion, or  exception,  it  refleds  infinitely  lefs  re- 
proach upon  the  Deity  than  the  fcheme  of  thofe, 
who  v/oiild  graft  free  agency  upon  the  do(!lr:ne 
of  fatality,  and  ill-defert  in  men,  upon  the  ope- 
ration of  caufes  over  which  they  have  no  power; 
and,  as  the  refult  of  all,  fix  vafl:  multitudes 
of  them,  ia  the  place  wiiere  they  ihall  be  tor^ 

mented 


132       THE   BENEVOLENCE 

tncnted  day  and  night,  without  intermiflion,  for-^ 

ever  and  ever.     1  his  is  the  fcheme  embraced 

b  /  f  me  at  this  day,  and  by  fome  too  wlio  are- 

called  divines,  and  would  be  looked  upon  as 

the  only  orth,.dox  ones  among  their   brethren*^ 

B   r  it  is  lb  groisly    falle  an  one,  fo  debafing 

to    the    nature  of  man,  and  fo  diflbonorary  lo. 

the  perfeftly  benevrdent  God,,  that  h  is  (trange 

any  iliould  entertain  a  favorable  opinion  of  ft. 

The  chief  thing  they  fay   in  its  fupport  is^ 

that  it  leaves  manlcind  at  liberty  to  do  as  they 

Ihai)   pleafe,  to  ccndudl  without  reRraint  con- 

ff  rmably  to  what  they  have  willed,  and  chofen.. 

And  what  greater  liberty  can  be  defired  ?    If 

we  may  n^ -r  be  thought  capable  of  a6ting  mo- 

■  r:^Ily  well    or  ill,    while  we  are  able,  without 

hindrance  fnsm  exterior    caufes,   to  do  as   we- 

ch«  fe  t^  do,  what  can  niake  us  moral  agents  ? 

V\"hat  m'wTe  is  neceiTary  ?  What  more  are  we- 

conici  'US  of,  fr  m  any  perception  of  cur  minds? 

Tie  anfv/er  is  at  once  obviors.     it  is  not  true, 

thac  our  percepti(»ns  go  n^   further  than  to  af-. 

f  re  us,  that  v;e  can  do  as  we  have  willed,  and 

are  Dkafed  to  d.\     Bcfides  tliis,  and  far  beyond 

ir,  they  certify  it  to  us,  that  we  are  at  liberty 

t     will  or  nut  to  will,  tn  ckufe  or  not  to  chufe^ 

the  doing  of  thefe  an^l  thofc  a,(5>ions.     We  feel, 

in  oiirfelves  a  power  over  our  volitions,  andfrch 

i'\  one  as  enables  us  to  dire^l,  fuipend,   ,ver- 

'    '%  or  pnt  an   iniire  flop  to  then   :•  Kor,  un- 

iciii  we  v;ere  polfefied  1  f  i]-js  don.inion,   could 

v/c  hi:       '.'-^  however  greut  iibcriy  iT-ight  2>e 

aiic'^ved 


OF     THE    DEITY.  ijj 

all  )Wcd  ns  in  bringing  into  event  what  we  have 
previoufly  willed.  It  is  eflcntial  to  free  agency, 
and  fuch  a  life  of  it  as  to  make  us  capable  of 
good  or  ill  dererti,that  our  volitions,  nponwhich 
our  actions  follow,  Ihiuld  be  within  the  reach 
of  our  eonimand.  The  birds  of  the  air,  and 
the  beads  of  the  field,  will  and  chufe  what  tho/ 
d  >  as  really  as  we  men  ;  and  it  naay,  with  as 
much  truth,  be  faid  of  them,  as  r.f  us,  that  they 
d  >  as  they  are  pleafed  to  do.  Their  whole  courfe 
of  conduct  is  the  elfed  of  previous  ch  )ice  and 
pleafure.  But  we  never  call  them  agents,  nor 
do  we  efteem  them  fuch.  And  why  ?  The  reii- 
fon  is,  beca.ife  they  have  no  power  over  their 
volition.  They  are  effe(5ts  produced  in  them 
by  the  operation  of  caufes,  not  within  their 
governing  cjm'.nand.  The  fame  may  be  faid 
of  mad^men.  Their  a6bi)ns  are  voluntary.  They 
do  nothing,  but  in  onfequence  of  previous  will 
and  pleaf  ire  ;  but  we  do  not  account  them  ca- 
pable either  q{  moral  good  or  evil.  Should 
they  do  ever  h  much  mifchief,  we  do  not  charge 
them  v/ith  ill  defert,  however  loud  we  may  be 
in  complaints  that  they  are  not  rellrained  from 
doing  hurt,  by  being  kept  under  due  confine- 
inent.  And  what  is  the  reafon  of  our  think-^ 
ing  thus  differcndy  of  di(lra(5led  men,  and 
others  who.  have  the  full  ufe  of  their  mental 
powers  ?  The  true  and  only  reafon  is,  the  for- 
jmer  are  hurned  on  to  volition  by  a  wild  im- 
petus, over  which  which  they  have  no  power  ; 
"  tqt  the  latter  have  it  in  their  power,  to  reliraiai 


ar34      THE    BENEVOLENCE 

and  govern  their  wills  and  choices :    Nor,  vn^ 
lefs  they  were  endowed  with  this  power,  would 
it  confilt  v/ith  common  fenfe  to  think,  or  fpeakj 
of  them  uS  moral  agents.     If,  inRead  of  being 
the  canfes  of  their  volitions,    they  were  pro7 
duced  in  them  as  linavoidable  efieds  of  an  ef- 
tablifhed    concatenation   of   catfes  exterior  to 
them,  and  over  which  they  had  no  donunion^ 
not  more  than  they  have  cvf  r  the   palpitation  of 
theirhearts,orthemotion  of  their  hngSjthey  might 
beconfcious  machines,meer  pafTive  i  n  ll:  ruin  en  ts, 
capable     of    being    wrought  upon  in    varicus 
W^-ys ;    but  agents  they  could  not  p  fflby  be. 
With  refpe«5h    to  them,  the  application  of  the 
"words,  virtue  or  vice,    reward  rr  punifhment,, 
would  be  nothing  better  than  fo  niany  unm^ean- 
ing  founcs.     Moft  certainly,    the   ideas  thofe 
words  are  m?de  the  figns  of,  in  common  ipeech^ 
cot  id  not    be   applied  to  them  with  the  lead: 
degree  of  proprieiy,  I  might  rather   fay,  with-, 
cut  the  greatefl  abfurdity  .-^     What  conceivable 
abfurdity  can  be  more  fhocking  to  the  human 
ruind,  not  corrupted  with  a  falfe  glare  of  vair\ 
fcience,    than  for  men  to  commend  or   blame 
themfelves,   :  r  for  others  to  do  it,    for  what 
they  are  no  more  the  caufes  of,  than  of  the  beat- 
ing of  their  pulle,  and  could  no  more  prevent- 
than  the  ebbing  and  flowing  of  the  fra,  the  ri- 
fmg  or  fitting  of  the  fun,  or  the  motions  of  any 
the  flats  they  fee  rolling  in  the  heavens   ! 

It.  may  be  worthy  of  remark  here,  this  plarv 
of  fataliihn  is  wholly  the  product  of  metaphy- 
ficaj  fubtilty,  and  on  dired  contradifticn  to  the 

invariable 


OF    THE    DEITY.  ijjf 

invariable  confcinnrnefs  mankind  have  of  i 
power  within  themfelves  to  give  motion  t  the 
faculties,  both  of  tlieir  f  Ails  and  bodies.  Nay, 
even  thofe  who  pretend  to  believe  the  doctrine 
of  fatal  caufiliry,  a're6lly  contradift,  by  their 
pradlical  fentiments,  and  in  a  fteady  uniform 
courfe,  what  they  profefs  in  words.  For  their 
wh')le  condufl  in  life  is  jufl  as  thcir's  is,  wh» 
really  think  they  are  pofTeficd  of  an  a6live  felf- 
moving  power,  and  arc  the  caufes  of  their  own 
volitinns,and  the  eiTe6ts  confeqnent  upon  them  ; 
and,  I  may  add,  juft  as  it  would  be,  if  they 
were  fuliy  of  the  .fame  fpeculative  opinion. 
Their  pra6ticc  in  life  is  a  confutation  of  their 
faith   in  theory. 

It  is  readily  allowed^  liberty  in  man^  in  op- 
pofiti'  n  to  neceilky,  is  one  of  the  great  wonders; 
of  God.  The  power  in  our  nature  thatcnfti- 
tutes  us  free  agents  is  an  an^azing  contrivance 
of  infinite  wifdom.  The  modus  of  its  exift- 
encc  and  operation  is  too  great  a  deep  f  )r  us 
to  fa'ht?<.i.  It  lias  trieo,  and  puzzled  the 
greatcil"  geniufTes  in  all  ages,  and  in  all 
parts  of  the  world.  And,  perhaps^  we  fhall 
never  be  able,  at  lead  on  this  fide  mortality,  try 
take  in  a  comprehenfive  idea  of  it.  But  is  thisB 
a  good  reafon  why  we  fliould  deny,  rr  difpute, 
the  real  being  of  fucii  a  power  in  ourconilitoti- 
on  ?  Do  any  knov/,  or  can  t]iey,by  metaphyfical 
fcarching,  find  out  the  nexus  between  foul  and 
b:jdy  ?  Can  they  tell  us  h  w  they  influence  each 
Other  ?  And  yet,  it  is  certain  there  is  this  nexus,' 

and 


>j^     THE    BENEVOLENCe 

and  mutual  influence  between  them  :  Nor  can  it 
bedifproved  by  all  the  fubtilty  of  vain  realunlng. 
The  lanie  may  be  faid  with  refpcd  to  the  pow- 
er of  man  over  his  volitions,    and  ccnfequcnc 
a/ftions.     The  manner  of  its  exiftence  goes  be- 
yond oirr    invefligation  ;    bi:t  the  real  exift- 
enee  of  fuch  a  power  can  never  be  difproved, 
Kowevcr  itm.ay  be  darkened  and  perplexed.  We 
feel  it  to  be  a  truth,  in  confequence  of  wliich 
Vie  are,   in  a  reafonable  fenfe,  mailers   of  our- 
felves.   Our  daily  experience,  if  attended  to,  will 
indtbitably  afiure  us,   that  the  exertions  of  our 
minds  and  bodies  are  under  our  own  dominion. 
The  plain  truth  is,  fuch  a  power  in  men  as 
will  make  them  caufes,  real  proper  caufes,  of 
their  volitions,   and  the  effe6ls  confequent  iipori 
them,  is  the  grand  fupporting  pillar  of  the  v/orld, 
confidered  as  moraL     Take  this  away,  and  in 
ar  once  falls  into  defolation  and  utter  ruin.    If 
men's  volitions,  and  their   confequent   effeAs^ 
are  the  refult  of  invanabie  ncceflity,  in  virtue 
of  exterior  caufes  fo    inviolably  connt£ted,  as 
that   they  will,    and  mud,  come    to  pafs,   the 
author  of  this  connexion,  which,  according  to 
this  plan,  is  God,  is  the  only  agent  in  our  world, 
and  the  only  efficient,  and  real  author,  ofwliat- 
ever  has  been,   or  fhall  hereafter    be  brought 
into  event  ;    not  excluding  any  of    tlie  rnoft 
complicated  villanies  that  have  been,    or  may 
he  perpetrated  by  any  of  the  fons  of    Adam. 
Is  ihis  a  fcjieme  of  thoughts  fit  to  be  embrac- 
ed by  intellif>,cnt:  creatures  ?    Will  it  not  di- 

redly; 


OF     THE    DEITY.  137 

tct^Iy,  and  certainly  follow^  from  the  fuppofi- 
tlon  of  its  truth,  that  virtue  and  vice  are  idle 
names,  having  no  reality  in  nature?  Thar  men*s 
accquntablenefs  to  God,   and   liablcnefi,  to  be 
^puniQied,  upon  the  foot  of  ill-dcferr,  are  vulgar 
notions  only,   incapable  of  any  folid  fupport  ? 
That  the  characler  of  God>  as  amoral  Gover- 
nor, is  a  vain  imaginati  n  ?  And,  in  a  word^ 
that   religion,  whether  natural  or  revealed,  is  a 
fenfelefs  pretence,  fuired  only  to  ferve  the  pur- 
pofes  of  poliricians  andpriefts  ?  It  would  indeed, 
"Upon,  this  fcheme,  be  ridiculoufly  abfurdto  fup- 
pofe  there  ever  was,  or  could  be  any  fuch  thing. 
Having  thus   evinced,    from  our   confcious 
perceptions,   that  we  are  the  fubjeAs  of  an  in- 
ward, governing  power  over  our  faculties,  ia 
virtue  of  which  we  are  conftituted  free  agents, 
as  being  the  true  and  proper  caufes  of  our  vo^ 
lit  ion,  and  confequent  a6lions,  it  will  be  ^2{y 
to  point  out  the  iDenevolence  of  the  Deity  in 
putting  this  power  in  our  nature*     It  is  indeed 
the  moft  important  one  we  are  endowed  with, 
and  the  only  bafis  of  the  highefr  happinefs,   in 
kind,  we  are  made  capable  of  enjoying.    Had 
not  this  power  been  planted  in  us,    we   fhould 
have  been  paiTive  inftruments,  not  moral  agents. 
It  is  this  pov/er  that  dillinguifhes  us  from,  all 
the  various  clafTcs  of  inferior  animals,  and  ren- 
dei*s  it  poiTible  for  us  to  perceive    pleafure  far 
Superior  in  its  nature  to  any,  they  can  be  the  fub- 
jefts  of.    1  hey  have  no  perception  of  felf-appro- 
bu:ion,from  a  confcioufnefs  of  having  done  wtH, 
S  ncr 


ijS      THE    BENlBVOLENCE 

nor  of  the  pleafure  that  is  the  natural  refult 
therefrom.  This,  perhaps,  is  the  highefl  kind 
of  pleafure  communicable  from  the  Deity  3  and 
It  is  perceivable  only  by  moral  agents.  No 
beings,  to  whom  the  Deity  has  not  committed 
the  care  of  governing  their  faculties,  can,  by  the 
exercife  of  them,  defcrvc  the  applaufe  of  their 
own  hearts,  and  enjoy  the  fublime  fatisfadion 
arifmg  herefrom  ;  But  it  is  v/ithin  the  reach  of 
the  capacity  of  all  fuch  to  feel  this  felf-appro* 
bation,  and  confequent  pleafure  j  and  they  may 
go  on  in  this  enjoyment  with  continually  in- 
creafing  degrees,  in  proportion  to  the  degrees 
of  virtue  they  difcover  in  the  good  government 
of  thefe  various  faculties,  they  are  entrufted 
v/ith  the  care  of.  What  a  nobly  interelling  power 
is  this,  that  makes  us  free  agents;  as,  by  doing 
fo,  it  makes  us  the  capable  percipients  of  hap- 
pinefs  more  highly  exalted,  in  kind,  than  it 
could  otherwife  have  been  ?  It  is  not  conceiva- 
ble, wherein  the  perfe6lly  benevolent  Being 
could  have  made  a  better,  ani,  at  the  fame  time 
a  wifer  provifion  for  our  enjoyment  of  the  high- 
eft  kind  of  happinefs  :  Eipecially,  if  it  be  re- 
membered, that  he  has  conftituted  fuch  a  con- 
nection betv/een  this  happinefs  he  has  made  us 
capable  of,  and  the  aflual  enjoyment  of  it,  as 
that  it  cannot  be  enjoyed  but  in  confequence  of 
a  right  exercife  of  thr.t  power,  which  chara(5ler- 
ifcs  us  mor?.l  agents  ;  by  which  means,  our 
coming  to  the  enjoyment  of  this  happinefs,  we 
inay  be  the  iubjc(^s  of^  is  aconftant,  continually 

abiding. 


OF    THE    DEITY.  139 

abiding,    and  powerful   motive ^  to  engage  our 
care  tlius  to  exercife  this  power   in  our  nature. 
What  an  admirable  contrivance  for  our  good  is 
this  ?  How  amazingly  does  it  illuftrate  both  the 
wifdom,  andbenevolcnceofGodl    It  may  fur- 
ther enlarge  our  idea,  of  this  benevolence,    it  it 
be  conlidered,  that  our  Creator  has,  in  like  man- 
ner, conftituted  a  connexion  between  carclefsners 
VI  the  exertion  of  this  power,  or,  in  exerting  ic 
an  undue  wrong  manner,withfclf-diIapprobation^ 
and  confequenr  uneafincfs.  This,  it  is  poiTible, 
may  appear  to  fome,  at  the  firlV  glance,,   an  ob-. 
jediion  againft  the  Divine  benevolence,  rather 
than  a  proof  of  it.     But  a  little  attention  will 
Ciew  Lhe  contrary.    What  was  the  defign  of  our 
mikcr  in  thus  conneding  difapprobatjon  and 
uneafmefs  with  a  carelefs,  inattentive,  and  wrong 
exertion  of  the  power  that  conttitutes  us  agents  ^ 
Was  it  that  he  might  make  us  unhappy  ?  ^o  ; 
but  quite  the  rcverfe.     It   is.  an   expedient    he 
piiroolely  contrived,  a  connexion  he  wifeiy  and 
kindly  conftitutcd,,  that  he- might  prevent  our 
making  ourfelvesmiferable;  His  view  was,  that 
we  might  perpetually  carry  m  our  own  breads  a 
powerful  motive  to  make  ourfelvcs  happy.  And 
one  of  the  moil  conlbaining  mativcs.it  is  to  put 
us  upon  fo.ufing  our  determining  power,  as  that 
we     may    hold-  exiftence    with   lelf-approba. 
tion  and  that   lieart-fclt  pleafure  which  relults 
therefrom..  I  may  properly  add  yet  further  here, 
this  command  we  are  entru fled  with- over  the 
^xwion  of  our  faculties,  and  a  right  ufe  of  it. 


arc 


140     THE    BENEVOLENCE 

are  the  true  and  only  bafis  cfthat  approbation^ 
of  our  Maker,  and  that  confcioufnefs  ofit  with- 
in ourielves,  upon  which  is  raifed,  that  inward- 
peace  and  fatisfa6Vion  of  foul  which  yield  the 
higheft  relilli  to  life,  and  have  m  them  a  fuf- 
ftciency  to  fiipport  and  connfort  us  under  all  tho 
various  vicifTitudes,  trials,  and  eventS)  we  may. 
be  called  to  pafs  through,  while  in  the  world  j. 
and,^  what  is  more,  inconceivably  more,  thi$ 
inward  fenfe  of  the  approbation  oP  God,  thc^ 
foundation  of  which  is  the  right  ufe  of  the  power 
of  decenTiination  we  are  endowed  with,  is  tliat 
only  which  can  rationally  relieve  us  in  the  view- 
cf  death,  and  infpire  the  hope  of  a  glorious 
imnnortcility  beyond  the  grave,  as  the  reward  ^ 
good  God  will  beftow-  uport  thofe,  who  have  acft- 
ed  their  part  well  on  the  ftage  of  lift,  Somej 
perhaps,  may  be  difpofed  to  treat  the  notion  of 
happinefs,  as  taking  rife  from  the  approbation 
of  God,  and  the  perception  of  it  m  the  breall^ 
with  fneering  contempt.  But  they  ought,  with- 
out fear  of  giving  them  any  juft  occafon  of  of- 
fence, to  be  freely  told,  they  are  fo  formed  by 
the  a-  thor  of  nature,  tliat  they  could  not  be 
chargable  with  this  guilt,  if  they  had  not  firilj 
corrupted,  and  in  a  great  meafure  fpoik,  their 
perceptive  powers,  by  having  walked  according 
ro  the  co'.'rfe  of  this  world,  fulfilling  the  defirts 
of  the  flclb  and  mind  It  is,  beyond  all  doubt, 
owing' to  tliis,  if  any  can  find  within  ihem ("elves 
ii  diffiofediiefs'to  prophane  this  highly  in>portant 
and  intcrefiing  matter  with  banter  and  ridicule^ 

If 


O  F    T  H  E    D  E  I  T  y.  141 

If  there  is  fucK  an  exifting  being  as  God  (as 
there  moft  certainly  is)  his  approbation  muil 
be  worth  more  than  all  earthly  good  ;  and  a 
confcioiifnefs  that  we  are  the  objeds  of  ic  muft 
yield  inward  delight,  greater  than  can  be  con- 
ceived of  by  thofe  whole  afie<5lions  are  fee  vpon 
the  infinitely  lower  pleafures. of  ti;ne- and  fenfc. 
Free  agency,  in  oppofition  to  neceflity,  is  ihac 
only  which  can,  in  confiftency  with  redbn,  pre- 
pare the  way  for  what  we  mean  by  the  ap- 
probation of  God.  And'  it  is  an  argument  of 
his  benevolence,  and  the  greatnefs  of  it,  that; 
ke  has  fo  made  us,  as  that,  by  a  right  ufe  of 
our  powers,  we  may  attain  to  a  confcioafnefj 
of  being  the  objects  of  this  approbation,  and 
a  perception  of  plcafiire  in  connexion  herewith^ 
or  confequent  hereupon,  whichexceeds  all  other 
pleafurable  fenfations,  while  yet  it  is  only  afore- 
tafte  of  far  more  noble  and  exalted  pleafures 
at  God's  right  hand  forever. 

Befides  v/hat  has  hithcno  been  fiiid,  it  may  be 
further  worthy  of  notice,  our  being  free  agents 
is  that  which  not  only  makes  ns  living  imagc.'^ 
of  the  Deity  in  that  perfcclion  of  his  nature  which 
is  his  greatcH:  glory,  but  capable  percipientSj  in 
a  degree,  of  that  liappinefs  which  is  his  higheil. 
J^id  the  exertions  of  the  Divine  Being  take 
rife  from  the  fame  nccefnty  as  his  jmrnenfity, 
or  eternity,  he  would  not  be  a  free  agent.  In 
order  to  this,  he  mud  be  pprfeiTed  of  a  power 
over  his  volitions,  a5  well  iir,  a  power  of  exer- 
tion in  confequeiicc  of  which  he  has  willed  and 

cholen. 


i4a      THE    BENEVOLENCE 

chofen.     Had  he  not  this,  power,  it  ^\ould  be- 
abfurd  to  attribute  to  him  that  liberty,  whicK, 
IS  infeparable  from  free  agency  :    Nor  would 
any  difplays  of  his  perfedions  be  morally  va-^ 
luable  in  the  leaft  degree,  as  they  would,  in  this 
cafe,  be  the  effe6ts  ©f  natural  necefTity,  not  of 
free  choice^    It  is  their  being  exertions,  follow- 
ing upon  what  was  freely  willed  that  gives  them 
the  denomination   of    moral,    aijd  claims  our 
love  and  gratitude.     This  power  in<  the^  Deity, 
v/hich  enables  him  with  freedom,  in  oppofitioa 
to   neceflit)^    both  to  will,  and   to  do,  is  his 
greatefl:  glory.     And  it  is,  perhaps,   from  the 
exercife  of  this  power,  that  his  bleflednefs,  ia 
the  enjoyment   of  himfelf,    principally   flows. 
Now,   by  the.  implantation  of  a  like  power  to 
this  in  our  nature,,  we  are  made  after  the  fimi-. 
Jitude  of  God  ;    and,    by  a  right  ufe  of  this 
power,   we   are  capable  of  being,,   in  a  noble 
degree,  iiappy  as  he  is,  and  with  the  like  kind 
of  happinefs.     Without  controverfy,  the  moft 
exalted  happinefs,  it  is  pofiible  we  fhould  en- 
joy, is  that  which  is  connefted  with,  and  depen- 
dant on,  a  free,  but  wife  and  good,  ufe  of  that 
power,  in  the  exercife  of  which  we  may  mani- 
left  it  both  to  ourfelves,  and  others,,  that  we  arc 
benevolent,  holy,  jufl:,  faithful,  and,  in  a  word,, 
perfect,  according  to  our  meafure,  as  God  is 
perfect.     Had  we  not  this  power,  we  could  be 
happy  in  no  other  fenfe,  than  that  in  which  all 
meerly  percipient  beings  are  fo.     Our  happi- 
nefs covldnot  be  the  refultofourown  choice,  in. 

the 


or    THE    DEITY.  143 

the  free  exercife  of  our  powers  ;  but  the  effed 
of  exterior  caufes,  over  which  we  had  no  com- 
mand. We  might,  it  is  true,  in  this  way  be 
in  a  degree  happy  ;  but  our  happinefs  would 
not  be  worthy  the  name,  in  comparifon  with 
that  which  arifcs  from  a  morally  good  condudl, 
in  confequence  of  a  right  ufe  of  that  power  which 
makes  us  free  agents.  It  may  be  fubjoined 
here,  the  Supreme  Beirtg  would  not  have  been 
fo  happy  as  he  might  have  been,  had  not  this  free- 
dom of  will  and  choice  been  one  of  the  glorious 
perfections  of  his  nature  j  and  the  exercife  of  this 
perfection  is  invariably  accompanied  with  de- 
light. -He  is  ever  pleafed  with  his  eleflions, 
and  they  are  a  fource  of  eternal  fatisfaclion  to 
him.  The  fame  may  be  faid  of  us  men,  all 
due  allowance  being  made  for  the  infinite  fupe- 
riority  of  God  to  fuch  creatures  as  we  are.  We 
could  not  have  been  fo  happy  without  freedom 
of  choice,  as  we  may  now  be  in  confequence  of 
our  being  endowed  with  it.  It  is  with  plea- 
fare  we  view  ourfelves  as  dignified  with  the 
power  of  free  cledion,  and  the  exercife  of  this 
power  is  always  attended  with  fatisfadlion  j  but 
with  fatisfaClion  of  the  higheit  kind,  and  in 
the  higheft  degree  within  the  reach  of  our  capa- 
cities, when  exercifed  in  a  due  manner,  and  in 
confiflency  with  what  is  right  and  fit.  If  we 
cannot  difcern  the  benevolence  of  God,  and  the 
greatnefi  of  it,  in  implanting  this  power  in  our 
nature,  it  fliould  feem  as  though  it  mud  be  be- 
caufe  wc  hwwe  fo  blinded  our  eyes' ihat  we  can^ 

not, 


i44       THE   BENEVOLENCfe 

not,  or  hardened  our  hearts  that  we  will  not,  fct 
fnd  own  it  ta  the  praife  of  the  glory  cf  his 
gcodnei's. 

Another  power  (lill,  relative  to  moral  agen- 
cy, and  an  highly  beneficial  one^  is  conjcwice. 
No  one  will  deny,  that  this  is  one  of  the  pow- 
ers implanted  in  our  nature.  It  is  an  objedl 
of  immediate  perception^  We  all  feel,  or 'have 
felt,  its  operation  in  U5. 

It  would  carry  me  too  far  out  of  the  way  of 
my  prefent  defign,  fliould  I  enlarge  in  alcer- 
taining  witTi  precifion  the  more  fpeciai  office  of 
this  pov/er,  in  diftin^lion  from  the  other  powers 
we  are  endowed  with.  It  may,  however  be  need- 
ful juft  to  fay,  that  its  office  is  that  of  a  witnefs, 
not  of  a  laW-giver.  The  work  appropriated  to 
it  is,  not  to  point  out  to  us  the  virtues  we  ought 
to  pradlice,  or  the  vices  we  ought  to  avoid, 
which  would  be  to  invade  the  province  of  fome 
other  of  our  powers  j  but  to  be  in  our  breads 
a  tellifier  for,  or  againft  us,  as  we  have  done 
that  which  we  knew  to  be  right,  or  wrong.  The 
apodle-Paul  has  given  us  a  very  cxa6l  account 
of  the  work  of  corfcience,  in  his  epiftie  to  the 
Romans.  Speaking  there  of  thofe  Gentiles,  in 
his  day,  who,  not  having  the  revealed  lav/,  yet 
piadifed,  from  the  principles  planted  in  their 
nature,  the  duties  which  this  law  prefcribed,  he 
fays^  they  herefrom  made  it  evident,  that  they 
were  not  wholly  deftitute  of  a  rule  or  flandard 
for  their  moral  condudV,  for  that  the  law  of 
God   appeared  from  hence  to  be,  as  it  vvcre, 

engraven 


Jthgraveh  on  their  hearts  :  Upon  which  he  adds^ 
"^  their  confdehce  alfo  bearing  witnefs,  and 
their  thoughts  the  mean  while  accufing  or  elfe 
excufing  one  Another."  This  great  apoflle  ac- 
curately 'diftinguilhes  here  between  "  the  law 
'written  on  the  heart,"  and  "  confcience ;"  not: 
rnaking  it  the  work  of  confcience  to  tell  men 
^^hat  the  precepts  of  this  law  were,  but  to  tef- 
I'fy  in  their  favo'r^  or  disfavor,  as  they  had 
pecn  either  obedient  oir.difobedieht  to  them  3  in 
confequehce  of  which  their  thoughts  either  ac- 
'^uit  or  Gondettih  therti.  This  witncfs-b'earing 
j)0wer  of  confcience  may,  it  is  trne,  be  ob- 
Ilrudted  in  its  influence;  and  diverted  in  fuch  a 
.variety,  of  ways,  that  the  defign  and  tendency  ct 
its  implantation  in  us  may  rtot  be  fc  fully  an fwe red, 
is  might  be  wiflied.  Virtuous  men  may,  through 
fuperflitious  fears,  wrong  notions  in  rcligio::, 
unreafohable  jcaloufies  and  fufpicions,  iofe  in  a 
great  mealure,  the  advantage  that  would  other- 
wife  arife  from  the  teftimony  of  confcience  ia 
yieir  favor.  And  vicious  men  by  blinding  their 
eyes,  and  hardening  their  hearts,  may  fo  hinder 
tfie  operation  of  its  witnefs,  as  that  the  check 
'^c  would  give  to  their  mad  courle  of  conduc^l 
]s,  ill  a  manner,  taken  away.  But  it  is  capable, 
t.'en  with  refpedb  to  fuch  nien  as  thefc,  ©"being 
to  roufed  as  that  its  voice  Ihall  be  hearkened 
to.  In  fpite  of  all  their  efforts  to  the  contran, 
it  will  afTure  them>  and  upon  teilimony  carrying 
with  it  ftronger  evidence  than  a  thoufand  ou:- 
Ward  witnefTes,  if  God  has  n^t  been  in  their 
T  thoughts. 


146     THE    BENEVOLENCE 

thoughts,  but  they  have  behaved  with  irrcveN 
cnce  and  undutifolnefs  towards  him,  that  they 
arc  irr pious  wretches;  if  they  have  gone  en  irt 
a  couffe  of  fraudulent,  unjuft  dealing,  that  they 
are  knaves  ;  and  if  they  have  accuflomed  them'* 
felves  to  an  irttemperate,  unchafte,  lewd  Way  of 
livingjthat  they  arc  thorough-paced  debauchees* 
In  thefe,  and  fuch  like  cafes,  it  will  fay  to  them, 
as  Nathan  did  to  David,  **  Thou  art  the  man/* 
How  advantageous  a  poWer  then  is  ccnfcience  i 
How  kindly,  as  well  as  wifely,  is  it  adapted  tcprc* 
mete,  on  the  one  hand,  the  right  exercife  ot  ouj* 
moral  liberty,  and,  on  the  other,  to  reftrairt  ui 
from  all  viciour  practice  ?  Our  Creator  there* 
fc.re  has  manifefted  benevolence  in  giving  this 
p  ;wer  a  place  in  our  conftitution*     And  his  be<» 
nevolence  will  ihine    out  with    yet  more  con*» 
fpic  10US  4ufti*e,  if  we  go  on,  and  Confidcr  the 
affeftions,  or  pafTions,  he  has  annexed  to  ccn- 
fcience, as  auxiliaries  iii   order  to    anfWer   the 
end  of  the  implantatbn  of  this  power  in    us» 
They  ye  fuch  as  thefe. 

Joy,  upon  its  giving  ted imony  to  a  mati's  ha^ 
ving  aiftcd  his  part  well.  If  there. are  any,  whcs 
have  nut  felt  the  working  of  this  afFedli^h,  it 
mufl  be  becauie  it  was  never  in  the  power  of 
onfcience  to  fet  it  in  motion.  For  the'plea- 
furable  fenfati-  n  to  which  we  give  the  name  of 
j  y  is  naturally  connected  with  irs  witnefs  to  n. 
man's  having  done  what  was  right.  The  apof- 
tle  Paul  has  exprelfed  this  in  very  fignificant 
Wcrd«.     Says  he,  ««  This  is  our  rejoicing,  the 

tcftim^ny 


OF    THE    DEITY.  147 

teftimony  of  our  confcience,  that  in  fimplicity, 
and  g  )diy  fincemv,  not  by  flefhJy  wirdom>  but 
by  the  grace  of  God^  \vc  have  had  our  conver- 
fati  -in.  in.  thq  world/*  And  whax  he  has  thus  faid 
perfedly  accords  with  the  truth  <f  known  expe- 
rience. A  converfatlon  ordered^  n  )t  hy  the 
wifdom  of  this  world>  but  by  the  rule  of  llrict 
virt'iCj  will  put  it  in  the  piwer  of  confcience  t(i 
tell  thp  man,  whpfe  charader  this  is>^  that  he  has 
d,>i\Q  well ;  upon*which>.  agreeably  to  x  Divine 
cflabli[l:irnenCj,  that  afFeclion,  unlefe  obftruded 
in  its  m  t^on,  will  be  excited>,  which  will 
yieldjoy  rnu9h.gr eater,  bothjn  kind  and  degree,, 
th^n  their*s,.  '^li»>fe  only  pleafure  is  that  which^ 
takes  rife  fron^  their,  bodily  fenfes,  A  moft 
kind  anvil  pow.ei^l  incentive  this,^  ta  virtuous, 
pradlice^  " 

Afidajxthe  t^i^^j^fs  ofc  >nfcience,  when  in  fi- 
^>r  of  a,maa,  is  connected'  with  j  y  yfo  is  its 
tc.linr^ony,  vihen^^gainft  him,,  accompjtriied  with; 
Ih^ne.  Thia  isa^paHloaw^  can  mvich  better 
underftauci  the  qipaaingoi  by  internal  feelings 
than  h/  outwardv^rdcfcriptinnN  Aifjtd  w:€  are 
W^^  •>f  U5.  ignofaiK  of  what  is.  intended  by 
it,  as  we  hiue  pjacerwha^i  occafnn,.  from  our, 
own  percept!.  n|*'j:o  kn..vi,what  it  is.^  I.|:$.pr:^- 
pen  objecl  h  t|p^  which  is,  in.  its  n^iture,  re- 
prmchf  iK  Aac|  as  n^-^thing  "»S:i>jore  ropn  ach- 
ful  than  m-  rrj'AeCrvr.ity,,n:)thing  is  more  paNv- 
^f  dly  fitted'  to  excite  the  CKrcife  d  this 
f^Ti  n.  Ar|(^  the  G><d  of  nature  hais  fo  formed 
us,  tl\at  we  tannjt  eatily  avoid  the  motioa  of 

fh^.ne. 


14^,      THE   ^EN:EY0LEN:(;;E 

IhaTC,    vpon    having,  made  ourfclycs  morafe 
dcf^:>rmed,  cfp^cially  when  confcience  fHall  fpeak. 
to  CIS,  and  tell  us^  that  this  is  our  jo  ft  ch  arable  r/ 
There,  have  all  al)n»  been^  it  muft  be  owned,* 
end  there  n'ware  thoie,  who,  by  debaucl^ing* 
their,  minds^  rjnd  weakening,  if  not  deflroying,' 
thcii'    natural  fenribilityj   have,    in  a  manner^ 
eradicated  the  innate  principle  of  fhamej  being: 
abl(%  without  a  bill fh,  rp^iwithftanding  the  power; 
of onfcience,    tp.  dp  thofe    things    which  are, 
grofsJy  ignonnnious  and  reproachful.     This  isi 
cmpKatically  ^^cprcfiedj    by  Jeremiah,   in  thefe. 
words,  ^\  Th  )u  hafl  a  whore's  forehead,   thou, 
refnfeddr  to  b^.afliamed.V' '  And  again,  ^.S\yere. 
they-  afliamed,  Y^hen  they  had  comrpitted  abo- 
mination ?  Nay,  they  were  not  at  all  afhamedj' 
neither  could.  tKey  bly.fh."^ '  feut  thisjs  not  the 
<  rdinary  ftate  of  vicious  men.     Few,  compara--, 
tively,  arc  fo  blinded,   and  hardened,  as  not  to^ 
be  hlied  with  conf-.fion  efface,  when  coni'cien^e;' 
tells  thein  in'direft  and  p  .fitive.  terms,  that  they" 
have  been,  and  know  that  they  have  been,  adul* 
terers,  fornicators,  oppreff>rs,  extortionets,  attti;' 
the  like.     Such  is  the  turpitude  of  thefe  \ideV,'* 
and  fuch  the  f  ntablencfs  in  their  nature,  to  'excite!' 
fliarne,  that  this  pafFionj"  \vhen  tht^y  have  9on-^ Omit- 
ted thefe  abpn  ipati'-ns,  a^hd  confcience    teftific^ 
to  them  that  they  hav^,  will  \^t  put  ipto  mt'-i 
tion,  in  a  Icfs  fi;  greater  degree,  eveii  by  in-tU^. 
tabliihed  comVitutipn/  pf  bea;  en,    till  the  ver;^'.' 
par-or:  iJelf  has  been  lb  debilitated,  as  to  have, 
nj  power  to  raife  a  bluiii.    And  it  is'  in  kindneiV 

"    "    '  "  "     to   -"" 


OF    THE     DEITY.  149 

ip  the  w  ^rld,  that  the  God  of  nature  has  im- 
nlanted  in  man  this  pairioii  of  Ihamc.  It  is  one 
6f  the  (liTjngeri  reftraints  froin  an  undue,  wrung 
vfe  of  our  moral  liberty.  And  wsi  it  not  Lr 
^his  p'jwerful  reflraint,  mankind  would  be  mere 
abandoned  to  vicious  C'>nduct:  than  they  now 
are,  as  we  may  reafonably  conclude  from  the 
mad  behaviour  of  thoie,  who,  by  their  debau- 
cheries, have  fo  ftippreiXed  the  operation  of  thrc 
palTion,  as  that  they  are  able,  notwithflanding. 
its  implantation  in  them,  to  c.:)mmiL  abomina- 
tions in  almoP  every  kind,  without  being  afliam- 
^d  of  what  they  have  done.  '  But  it  may  be 
worth  remembering  liere,  even  thefe  fhamclefs 
livers  in  the'pra(fnce  of  vice  rriay,  upon  fom.e 
r)lemn  alarm  in  pnividcnce,  have  their  con- 
science f )  awakened,  as  to  bear  v/itnefs  to  their 
abufe  of  their  moial  liberty  in  f)  lively  and 
p  )werfal  a  manner,  as  to  di finable  them  to 
i  ok  back  opon  their  pafl  f)llies  v/irhout  the 
emotion  of  ilia  ne,  and  to  a  degree  that  will 
r.ot  fufFer  rhem  to  live  at  cafe.  The  cxa6b 
ti'uth  is,  Such  is  the  moral  deforn.ity  r;f  vice, 
fuch  its  ign  nninioiis  and  difgraceful  na'-ure, 
that  it  is  naturally  fitted  to  excite  Iham^  ;  and 
there  will  accordingly  b,e  the  perception  f  f  it 
in  the  breafts  of  wicked  m.en,  whenever  they, 
live  in  the  practice  of  it,  and  ic  is  tediHed  to 
them  by  confcicnce  that' they  have,  d^ine  f  >,  till, 
by  an  habitual  co'»rfe  of  immoral  ccnducl,  they 
|iave  f)  blinded  their  eyes,  and  flupified  their.. 
their  hearts,  as  to  be  pail  feeing  and  feelingj." 

-   There    '' 


IP      THE    BENEVOLENCE 

There  is  yet  another  pafli  on  capable  cf  beingi 
excited  upf.n  the  witnefs  of  cl  nfeicnce  againft. 
a  man,  and  this  is  that  micafy  ftnfatign,  v^hict\ 
is  fignificd  by  the  words,  remorfe,  regret,  h'.rror 
of  mind.       Few  there  be,  perhaps  none,  but 
have  felt,,  in  a  greater  or  lefs  dcgt^c:,  the  mean-- 
ing  of  thefe  words,  and  of  the  pafllon    iritea-*. 
^cd  to  be  pointed    out  by  them  >    and  they 
Jen  iw    alf  ,      and    ffonn     inward    perceptions^ 
that  it  is  a  kind  uf  i.neaJlncis  quite  different  in^ 
its  nature  fr  m  every     ther.     It  i$  efTentially, 
cnnne6led  with  felf- condemnation,  a  confciouf- 
nefs,  and  feeling  of   ill-defert,,   upon    having 
dfsne  wr  ng.     And  the  pam  of  niind   capable 
cf  being  excited  hereirom  is  incxprefTibly  great. 
The  wife  S<  1  mr  n  has  faid,  **  a  man  may  fi  flain- 
his  infirmities,  but  a  wounded  fpirit  who  can, 
bear  ?"     And  this  cbf(  r.vati(,n  of  his.  has  cfitnt^, 
been    verified   in   experience.     Such   has  been 
the  preffure  ot  remorfc,  in  crnfeqi^encc  of  the 
teliimony  of  confcience,  that  it  has  exceeded  the. 
patient's  aFt  as  wefl  as  ability  tD  live  under  it 
without  fcnlatinns  rf  diflrefs  beyond  all  defcrip- 
tion.     Some  may  difpc  fed  t>  tfeink,    that  this, 
is  an  argument  of  defed:  in    the  difplay   of  the 
Deity's  benevolence, rather  than  an  illuliraticn  of.' 
its  greatnefs.  But  fuch  amiilake  in  their  appre- 
henfions  mi;ft  arife  fn,m  not  duly  ccnf^dering  the 
defign^  and  tendency  of  the  c^nneclirij  betwecnj, 
this  remorfe,  and  the  witnefs  (  fconfcience  againft  a. 
man,  which   is,    that  he  might  be  powerfully 
guarded  againft  vicious  pradice^     which  wilJL 

not 


6t    tHE    DEirr         isK 

i6t  only  deprive  him  of  the  happincfs  that  is 
peculiar  to  tnoi-ally  good  c  nclu6l,  but  expofc 
him  to  r-jin  as  the  f^nal  refult  uf  a  licentious, 
debauched  coutfe  cf  life.  In  this  view  of  the 
thattcr^  the  bictereft  remorfe,  from  a  fenfe  of 
gjilt,  is  4n  argument  of  kindnefs  in  cur  Maker ; 
yea,  of  the  grcarnefs  nf  his  benevolence  in  thus 
taking  care  that  we  might  be  happy,  and  not 
Iriferable. 

I  have  niW  faid  what  was  in  my  intention  to 
offer,  in  illjftrarion  f  the  Divine  benev(;lence, 
in  t\\Q  provifijn  he  has  made^  by  the  conftitu- 
ti  jn  of  the  rtature  he  his  given  us,  that  we  might 
be  nnorally  happy. 

Before  I  pfoceedj  I  Ihall  fubjoln  a  thought  not 
Ohv/(  rthy  of  notice,  though  it  fliould  be  a  di- 
greflion.  It  is  this. — The  pafTions  of  fhame, 
ind  rcmcrfe,  up' n  the  cnnvidli  n  of  confcience, 
are  not  only  an  illuflration  of  the  Deity's  be- 
nevolence, in  guarding  us  againft  an  ill  ufe  of 
our  eleiftive  power,  but  a  ftrortg  proof  that  we 
are  endowed  with  this  pov/er.  Every  one  knows, 
from  what  he  has  felt  within  himfelf,  the  diffe- 
rence between  th  fe  uneafy  fcnlations,  that  are 
occafioned  by  cvih,  which  are  the  effedls  of 
exterior  caufes,  wh^fe  operation  is  neceffary, 
and  over  which  we  have  n>  command  ;  and 
thofe  that  are  tlie  prod  jfti  n  of  our  own  folly,  in 
mifufing  the  power  we  have  over  our  own  vo- 
liti.jns.  Uneafmefs  will  be  excited  in  a  man's 
bread,  when  he  meets  with  difapp  intmenrs> 
Joffesj  and  misforcunes,    which  were  brought 


iV^"     THE    BENeVoLENcI 

ilpoh  him  by  nVechanicd  Caiifes,  in  a  t^-ain  of 
neccfTary  operations  ;  but  he  will  not  feel  re-- 
morfc,  felf-condemhation,  and   cohfcioiis  guilt*" 
And  why  ?    The  true  reafon  is,  becaule  thel^'^ 
<evils>  hov/evc'r  grievous,  are  the  efFeclsj  hot  cf 
hfe  own  Yr ill, cr  choice,  but  oPc lufes  extrinfick  to 
himfelf,  acd  v/hofe  operation  it  was  not  in  hi;^ 
power  to  counreraft.       A  man    that,  is   borii 
blind  Djay  feel  the  eiuotion   of  uneafihefs  on 
this  account,  he  may  be  forry,  and  wiih  he  had 
hot  comb  into  exiflence  with  this  dcfc^  ;  but 
he  cinnot  repfoach  himfelf  for  it,  or  feel  the. 
lead  degree  pf  guilty  remorfe  i  Whereas,  if  h^ 
loft    his    fight  by   an  intern perate,    debauched 
courfe  of  living,  he  will,  if  cc  hfciehce  is  fuffcred 
to  do  its  ojfhce,  be  felf-condeir  ned,  and  filled 
with  bitter  reientments  againft  himfelf.     In  like 
manner,  if  tht  lightning  of  heaven  ilibuld  dc- 
iiroy  the  life  of  his  wife,  or  cliikl,  he  would  feel 
the  working  of  grief,  but  not  of  fliame,  or  re- 
morfe ;  Whereasj  if  he  m.alicioufly  laid  violent 
hands  on   them,  and  flew  them,  he  would,  if 
he  was  not  a  monfter,  reproach  and  c  ndcmn 
himfelf,  feeling  that  bitter  remorfe  which  flow^ 
from  great  confcious  guiJt.     What  now  flioiild 
be  the  reafon  of  tbefe  different  fenfations  ?  It 
can  be  no  other  than  this,  that  there  is  a  diffe- 
rence in  the  caufe  of  their  produdlion.     If  a  man 
had  no  power  over  his  volitions,  but  they  were 
the  efTcds  of  invoilable  necelTity,  in  virtue  of 
i  previous  conca  enation  of  cat  fes;    he  would 
be  no  more  to  blamc>  nor  could  be  any  more 

tho 


O^    THE    DEITY.  15J 

iKe  fubjtd:  of  rerhorfe,  than  fire  which  occaf-ons 
milchief,  or  a  flionc  thiit  breaks  a  man*s  head  by 
accidentally  falling  from  fome  height.  The 
■plain  truth  is,the  fenfatitms  of  fliame  and  remorfe 
are  grafted  on  the  fuppofitionof  liberty  of  choice, 
in  oppofiiion  to  necelficy.  Take  away  this  li- 
berty, and  confider  men's  volitions,  not  in  their 
power,  but  as  efteciis  produced  in  them  by  cad- 
les  exterior  to  them^  over  which  they  have  no 
controul,  and  they  are  nor,  nor  can  be,  the: 
fubjefls  of  blame,  or  of  that  lllame,  and  re- 
morfe,  which  flov/  from  it  And  as  we  are  fo 
conditutedby  the  author ofoir  beings, as  that  wj; 
fhall,  and  mull,  blame  ciirfelves  in  confequcncc 
of  certain  volitions,  and  effcfts  proceeding  from 
them,  ?nd  feel  fliame  and  rem3rfe  upon  tliis  ac^ 
count,  it  fnould  feem  as  evident  as  it  weli  can 
be,  that  we  have  within  our^lvcs  a  powtr  to 
will,  or  not  to  will  ;  to  chufc,  or  to  refuff. 
We  certainly  think  we  have  this  power  ;  and  w^ 
have,  at  the  fame  time,  as  much  reafon  for  this 
conception,"  as  we  fnould  have,  if  this  was  the 
real  truth.  And  if  it  is  not,  we  are  fo  made 
as  that,  by  deception  blended  with  our  very  na- 
ture, we  arc  inevitably  influenced  to  condemn 
ourfelves,  and  feel  the  anxieties  of  guilr,  and 
bitter  rem^orfe,  for  what  we  are  no  more  the  cau- 
fes  of,  and  no' more  worthy  of  blame  for, 
than  being  laid  fenfeleis  by  an  apoplectic  fir, 
or  a  flroke  of  tl\e  num.b-palfy. 

I  now  go  on,  in  as  brief  a  manner  as   I  weiM 
Ca.n,  fardier  to  illuflrate  the  Divinc-benevolerce 
U  from 


154      THE     BENEVOLENCE 

from  the  providential  care  he  has  taken,  not 
only  to  perpetuate  the  txiflence  of  percipienc 
beings,  in  all  their  various  clafTes,  but  to  fup- 
port  them  in  life,  and  to  render  it,  agreeably 
to  their  refpeflive  natures,  comfortable  and  plea- 
fant  to  them. 

Exiftence  in  our  v/orld  is  perpetuated,  v/ith 
refped  to  all  the  claiTes  of  percipient  beings, 
not  by  a  continued  prolongation  of  life  in  the 
fame  individuals,  but  by  a  fuccefTion  of  others  of 
the  fame  kind,  in  their  room,  as  they,  in  va- 
licus  periods,  are  taken  off  from  the  ftage  of 
time.  And  an  admirably  wife  and  benevolent 
contrivance  this  is  for  the  beftowmcnt,  and  en- 
joyment, of  more  life  and  happinefs,  than  there 
could  have  been,  if  exillence  had  been  perpetu- 
ated without  death,  in  the  fame  individuals  ; 
as  we  fliall  have  occafion  hereafter  to  point  out 
particularly.  In  the  mean  time,  it  is  to  be 
obferved,  that  this  fucceflion  in  percipient  life 
is  effedled  conformably  to  a  general  eftablifhed 
law,  that  of  propagation,  ^\hich  extends  to  all 
orders  of  percipient  beings,  from  the  higheft 
to  the  lowefc.  Almighty  God,  without  all 
doubt,  could,  if  he  had  fo  pleafcd,  have  con- 
(lantly  fupplied  theplaceofallindividuals, of  eve- 
ry fpecies,  as  they  ceafed  to  be  here  any  longer, 
by  bringing  new  ones  into  being,  as  he  did  the 
firfl  of  our  race,  by  immediate  creation ;  but 
he  chofe  rather  to  do  it,  by  the  intervention 
of  fccond  caufes,  operating  under  his  influence 
and  direftion.     It  would  have  argued  benevo- 

knee, 


OF    THE     DEITY.  155 

Icnce,  and  to. an  high  degree,,  had  he  perpetu- 
ated life  and*  enjoyment  in  the  former  of  thefe 
ways  ;  but,  as  his  benevolence  is  always  mani- 
(efted  under  the  guidance  of  wifdom,    he  has. 
preferred  the  lafter  of  them  ;     and^  with,  good 
reafon*     For  amazing,  fkill  and  contrivance  are 
difplayed    in.  carrying  into.  efre6l   this  law  of 
propagation;  and  it  is  fo  done,  in  concurrence 
with  other  wifely  contrived  laws,    as  to  fct  off 
the  goodnefs  of  God  in  the  mod  confpicuous 
Ipflre.     This     is  a  point  we   Ihall  more  fully 
c  )nfider  afterwards  in  its  proper  place..    I  fhall- 
tlierctore  only  fay  at  prefcnt,  if  the  giving  of 
life,  and  a  capacity  of  enjoying  happinefs,    ta. 
valtly  various  clafTes  of  beings,  with  innume* 
rable  individuals  in  every  clafs,  is  a  proof  of 
benevolence,  it  muft  be  a  greatly  enhanced  evi- 
dence of  it,  to  perpetuate  this,  life,  and  capa- 
city of    enjoyment,     in    fj  many    fuccefTions^^ 
through  all  ages,  from  the  beginning  of  rime*^ 
h.  will  furely    betray  blindnefs  of  intelledlual 
fight,  or  badnefj  of  heart,,  if  v/e  cannot  difcern 
the  difplay  of  riches  of  g-^odnefs,  in  thus  mak- 
ing provifion  for  prolonging,  and  multiplying, 
b  )th  life    and    happinefs    to,   fuch  millions  of' 
creatures. 

The  manifefl:ati?>n  of  the  Divine  benevolence 
is  likeWife  marvclloufly  confpicuous  in  the  care 
God  continually  takes  for  the  prefervation  And 
comfort  of  life  in  all  the  clafTes  of  percipient 

features,  however  numerous,  when,    bv  pro- 
tgation,     they    are    brought    into    exifttq^e. 

To 


15^      THE    BENEVOL.ENCE 

To  iupport  life,  fo  as  that  it  may-  be  enjoyed 
v.'itli  pjealure,  ia  a  fingle  individual  only,  ar- 
gues benevolence  ;    it  will  argue  it;,    in  a  flill. 
higher  degree,    Ihouid  it   be  fupported,    with, 
enjoyment,  in.  ackfs  of  percipjcnt  beings^  con- 
taining a  goodjy  number  of  individuals  :  "But 
how    amazingly  mult    the    argument    rife    in' 
frrength,  when  the  clafTes  gf  creatures  are  nu-, 
merous  beyond  conception,  and  the  individuals, 
in  thofe  defies  much  m. ore  lb  1,  Did  we  beheld, 
among  men  of  large  ability  to  do.  good,    one 
who  found  v/irhin    himfelf  a  heart    to  provide 
and  diilribute  fupplies  to  hundreds  of  per.fcns, 
coniiidling  with  the  ilraits   and  difficulties  ari- 
fing  f^om  poverty,  and  in  fuch  noble  meafures. 
;:s   to  render  life  pleafant  to  them,  and  faw  him 
goif-g  on  doing  this  in  a  fiieady  uniform  courfe, 
accounting  and  feeling    himfelf  happy  in    the 
ihrisfacStion  Cif  others  froiri  the  ccmirunications, 
of  his  bounty  ;  I  fay,  if  we  knew  of  fuch  a  m.r;n, 
what  v/ould  be  our  fentiments  of  him.  in  regard- 
of  benevolence  ?    We  fliould  think  him. a  ivA- 
rzdt  of  goodncfs.     Vv'^e  ftould  never  m.ention. 
Lis  name  but  with  honor,  cind  eficeiT)  him  wor- 
thy to  be  held    in  hi_gh  icputation  by  all  wha 
lave  ?ny  degree  of  rational  moral  difccrnmcnt. 
But  what  z  nothing  is  the  benevolence  of  this 
[>;ood  iT.an,  in  comparifon  with' the  benevolence 
of  God,  vvhcfe  bounty  daily  fupports  millions, 
of  men,    and  numberlefs  millions   of   inferior 
creatures, has  fupported  them  through  thoufand^-  ■ 
cf  pail  fuccefl;pns   in  life,  a;id  will  yet  fv.pport^ 

them, 


OF    THE        DEITY.  157 

fhem,  having  fettled  an  eftabHfhment   herefor^ 
till  time  (hall  be  no  more. 

The  preferving  providence  of  God  extends 
even  to  vegetables,  who,  in-  all  their  kinds, 
and  individuals,  have  life  though  with-, 
out  perception  ;  which  life  is  preferved  and  per- 
petuated by  fuccelTionj  and  fo  as  to  manifeft  all- 
wife  goadnefs,  though  not  to  thofe  exigences, 
themfelves,  not  being  capable  of  enjoyment, 
yet  to  others,  who,  together  witli-  life,  are  en- 
dowed with  a  perceptive  power.  Of  thefe  I 
am  now  more  particularly  fpeaking-,  and  they 
are  all  the  providential  care  of  a  good 
God.  He  mahitains  life  in  them,  in  their  nu- 
merous claffes,  and  (lill  more  numerous  indi- 
viduals, and  carries  it  on  to  it>  appointed  ftatc 
of  maturity  and  perfection,  and  all  along  v/ith 
a  balance  of  pleafure  in  their  favor.  Whether 
th?y  are  nrien.  or  beads  ;  whether  they  are  fowls 
of  the  air,  or  (ifhes  of  the  fea  ;  whether  they 
are  infe<5i:s,  or  other  animals  fo  low  in  the  dc- 
fcending  fc ale- of  fubordination,  as  not  to  be 
vifible  to  humian  fight,  but  by  the  help  of  glafs- 
es  ;  the  benevolent  God  is  the  grand  efficient 
ia  fupporting  their  life,  and  providing  for  its 
comfort.  L"  is  true,  they  are  both  fupported^ 
and  provided  for,  by  tlie  intervention  offecond 
caufes  ;  but,  far  from  lefTcniniX,  tliis  increafes 
the  greatnefs  and  glory  of  the  Divine  goodnefs. 
Did  God  i:T; mediately  preferve  and  happify 
life  in  his  creatures,  the  beneficence  hereby 
clifplaycd  would  be  confined  to  a  fingle  a6t  of 

his 


iji     THE    BENEVOLENCE 

his  power  only ;  but  as  he  does  this  by  a  traiiV' 
of  intervening  means,  and  inftrumental  caufes,^. 
his  goodnefs  is,  as  it  were,,  multiplied  in  pro-' 
portion   to  the  variety  of  thefe   wifely  adapted^ 
means  and  caufes.     For  they  are  all  inftances  of 
goodnefs  as  truly  as  one  immediate  a6l  of  pow- 
er would  be,     A  very  ien^fibk  writer  has  per- 
tinently expreffed  himfelf  upon  this  head,    in, 
thefe  words  ;    "■  whatever  God.  efFe.ds   by  thc: 
interpofition  of  means,  ^nd  a  train   of  interme- 
diate caufes,  he  could  produce  by  his  own  in>- 
mediate  power..     He    wants   not    clouds     ta 
diilil    rain>>       nor  human    induftry    to   nrjakc 
the  earth  fruitful^    nor  the  fruitfulnefs  of  the; 
earth  to  fupply  food,  nor  food  to.  fuftain  life. 
He  could  do  this  by  his  own  immediate  power.. 
But  he    choofes  to  manifeft    his   providence,., 
power,  wifdom,  and  goodnefs,  in  a  variety  of 
inftances,'' and  difpofitions ;  ^nd  yet,  his  power 
and  goodnefs  are  not  only  as  much  concerned, 
and  exercifed,.  in  this  way,  as  if  he  produced 
thc  end  "without  the  intervention  of  means,  but 
even  much  hiore  :    Becaufe  his  power,  wifdom,^ 
and  goodnefs  are  as  much  exerted,  and  illuftra- 
ted,  in  every  fingle  intermediate  ftep,    as  if  he 
had  done  the  thing   at  once,    without  any  in-. 
termcdiate  ftep  at  all..    There  is  as  much  pow-. 
ery  wifclora,.   and  goodnefs  exercifed  in  produ- 
cing rain,  or  in  making  the  earth  fruitful,    or- 
5n  adapting  food  to  the  nouriftiment  of  our  bo^ 
dies  :  I  fay,,  there  is  as    much  power,  wifdom,, 
ijnd  goodnefs^    exercifed  in  any  one  of  thefe 

fteps^j 


OF    THE    DEITY.  I59 

fteps,  as  there  would  be  in  nonrifliing  our  bo* 
dies  by  one  immediate  a6t,  without  thofe  in- 
termediate means."  In  the  method  of  prefer- 
vacion  therefore,  which  God  has  pitched  upon, 
he  has  in  admirable  wifdom  Contrived  fo  to 
cxercife  his  goodnefs,  as  both  to  multiply  and 
beautifully  diverfify  the  difplays  of  it.  For  this 
is  the  real  truth,  with  refpeift  to  every  inter- 
mediate Hep  in  the  way  of  preferving  provi* 
dence.  It  is  by  vapors  exhaled  from  the  earth 
and  feas,  by  the  heat  of  the  fun,  that  the 
clouds  are  formed  :  it  is  from  the  clouds  that 
the  rain  falls;  it  is  by  the  rain,  and  other  con- 
curring caufcs,  that  vegetables  of  every  fpeciesj 
with  their  individuals,  are  preferved  in  life  and 
growth  ;  it  is  by  means  of  thefe  vegetables,  thaC 
innumerable  multitudes  of  inferior  perceptive 
creatures  are  fupplied  with  food  ;  and  it  is  from 
both  thefe,  that  we  men,  the  highelt  order  of 
beings  in  this  lower  world,  are  nourifhed  and 
fupported  in  life  and  vigor.  What  an  afton- 
ifhing  train  of  intermediate  inftrumental  cau^* 
fes  are  held  out  to  view,  as  made  ufe  of  in 
carrying  on  the  great  and  important  work  of 
prefervation  !  And  y^y  every  one  of  thefe  in- 
ftrum-ntal  caufes,  as  intended,  eftablifhed,  and 
adapted,  to  accoinplifh  the  prefervation  of  life, 
manifeli:  goodnefs,  and  to  a  marvellous  degree, 
as  truly  as  if  it  was  efFcled  by  one  almighty  adt 
of  immediate  pf»wer ;  and  as  juftly  give  occa- 
(lon  for  grateful  acknowledginents  to  that  in- 
finitely benevolent  being,  who  is  thus  good  to 

all 


t€o     THE    BENEVOLENCE 

-all  his  creatures,  and  crntinnally  fo,  as  he  everf 
rDoment  ccncurs  with  each  one  of  thefe  \  ari- 
ons  fiibordinate  caufes  by  whofe  operation,  in- 
der  his  influence,  tliey  are  f  provic'cd  kr  as 
to  be  fi.pplied  with  the  fupports  c  f  life. 

It  may  with  pertinency  be  added  here,  that  the 
benevolence  cf  G  d,  had  it  nfyt  been  diiplayed 
under  the  guidance  ( f  perfe6l  wiidcm,  wciild 
jpr  bably  hase  preferved  life,  in  the  creati^res 
to  whom  he  had  given  it,  in  an  inr; mediate  way 
by  one  continued  fingle  adl  cf  power.  But  his 
goodnefs,  as  manifefted  in  11. ch  a  v. ay,  wfild 
have  been  lefs,  far  lefs,  than  in  the  way  ci  in- 
ftrumental  means  and  caufes,  the  way  in  which 
it  is  now  done.  In  order  to  convey  a  clear  and 
juP   idea  of  this,  let  it  be  cbferved. 

It  is  not  conceivable,  how  the  inferior  crea- 
tures, in  any  cf  their  clafTes,  could  have  hac 
pleafure  in  life,  had  it  been  fupported  withnir: 
means,  by  a  continued  fingle  a6t  cf  aln  ight) 
power.  Frr  it  is  by  the  means  errployed  in 
preferving  their  life,  that  they  are  the  percipi- 
ents of  mult  cf  that  enjoyment  they  are  made 
capable  of.  Was  it  not  f :  r  the  feed  they  live 
upon,  and  the  iatisfafticn  they  take  in  prncur- 
ing,  and  then  eating  it,  of  what  advr.ntage 
would  life  be  to  them  ?  In  what  way  could  they 
enjoy  it,  or  be  happy  in  its  continuance  to  them  ? 
It  is  owing  to  the  wifdom  of  Gcd,  in  fo  a  ntriv- 
ing  to  prefcrve  their  life,  as  that  his  gordneis  is 
Hot  only  manifefted,  but  the  maniftitaticn  cf  it 
is  iTiUltiplicd  in  proportion  to  tlie  iiiuhiplicaticii 

of 


OF     THE     DEITY.  i6i 

of  the  mear^s  that  are  ufeJ  to  this  end,  for  that 
thefe  means  give  rife  to  the  delight  they  take 
in  life.  Had  your  life  b^^^n  preicrved  by  an 
iinnicdiate  a6l  of  power,  where  fluuld  we  have 
looked  for  the  happinels  proper  to  their  re- 
fpedlive  natures  ?  Their  life,  f)  far  as  we  are 
able  to  judge,  mud  have  been  preferved  in  vain. 
There  would  have  been  nothing,  which  could 
have  yielded  them  pleafure.  The  admirable 
contrivance  difcovered  in  their  various  fenfes, 
and  fuiting  objefls  to  them,  v/ould  have  been 
to  no  purpofe.  Both  their  fenfes,  and  thefe 
ob'sevTlis,  would  have  been  altogether  ufelefs» 
They  could  not  have  been  the  means  of  gra- 
tification   to  them. 

And  the  fams  may  be  faid  of  us  men,  fo  far 
as  we  agree  with  the  inferior  creatures,  as  to 
our  animal  part.  We,  as  truly  as  they,  are  fo 
made  with  refpecl  to  our  bodies,  that  life,  con- 
fidered  as  bodily  only,  would  have  yielded  us, 
comparatively,  little  or  no  delight,  had  it  been 
fupported  by  an  immediate  exertion  of  the  pow- 
er of  God.  There  would,  in  this  cafe,  have 
been  no  room  for  thofe  inftrumental,  fecondary 
caufes,in  the  adminidration  of  providence,which 
are  no\v,  not  only  the  means  by  which  we  are 
continued  in  bodily  life,  but  the  means  alfo  by 
which  our  life,  in  this  view  of  it,  is  ren- 
dered pleafmt  and  happy  to  us.  To  wlric 
purpofe  v/as  the  v/ifdom  of  God  employed,  in 
fo  curiouHy  contriving  our  bodily  facnkies,  and 
adapdng  fo  grc.i:  a  variety  of  ob-ufls  co  give 
\Y  i(y/:n 


162     THE    BENEVOLENCE 

them  pleafure,  if  it  was  not,  that  he  might  diA 
play  his  goadnefs,  and  the  riches  of  it,  by  pre- 
serving life  in  a  way^  that  (l.ould  be  clojely 
'  connccred  with  making  it,  at  the  lame  time,  de- 
f.rably  fweet  and  pleafant  ?  And  this  goodnels 
cf  his  is  cnk.rgtd  in  prv;porLion  to  the  number, 
variety,  and  adaptatii  n  of  thofe  objecls,  which 
are,  at  once,  the  means  bo:h  of  preferring  life> 
and  rendering  it  more  happy  than  it  could  have 
been,  in  the  Vv-ay  of  power  immediateiy  exert- 
ed from  above. 

But  the  goodnefs  of  Gcd,  in  the  work  of 
prcf^rvaticn,  widi  refpe(5t  to  us  men,  is  not 
confined,  as  it  is  in  regard  of  the  inferior  crea- 
tures, to  the  anin-ai  pleafure  only,  wliich  he  has 
conneded  with  his  ccntininng  us  in  life,  and 
the  n.iediate  way  in  which  he  does  it.  Ft  r,  as 
we  are  endov/ed  wkh  intcilctlual  and  moral 
powers,  as  well  as  b';diiy  fenies  and  appetites^ 
vve  are  m.ade  capable  of  happinefs,  and  in  a  no* 
ble  degree,  by  the  exercife  of  thefe  powers  upon 
the  very  means,  and  inPrumental  caufes,  by 
which  v/e  are  iuppcrted  in  life.  The  amazing 
contrivance  God  has  manifelled,  in  the  form.a- 
tion  of  our  bodies  with  fenfes  and  appetites,  and 
in  the  adaptation  of  fuch  a  multiplicity  of  ob- 
je<5i:s  to  give  them  fatisfa61ion  within  realona- 
ble  limits,  is  a  vaftly  plentiful  fource  of  plea- 
Ture  to  the  mind,  as  v/ell  as  body,  but  in  a  faf 
fuperior  and  more  exalted  kind.  Is  the  body 
fo  fitted,  by  its  make,  to  be  fupported,  and,  at 
the  faniC  time,    delighted    by    this  variety  cf 

objcdls. 


OF    THE    DEITY.  163 

objects,   the  mind  alfo  is  fo  framed,   as  to  be 
capable  (>f  bcin^?;  much  n^ore  delighted  in  the 
view  it  may  t;ike  of  ti\G  riches  of  wifdom  and 
(kill,  the  Di:ity  has  manifeiled  in  fo  contriving 
the  method  of  fuftentation,   as  that,   by  mfaiis 
of  it,  we  may  enjoy  the  happinefs  that  is  foiced 
to  the  nature  of  intelligent,  as  well  as  aninal 
beings.     The  conftitation,  indeed,  of  the  er.rth 
we  live  on  is  fach,  that  mod  of  its  produdli- 
ons  appear  to  have  been  intended,  as  they  are 
well  adapted,  to  carry  into  efFcdl  the  work  of 
prefervacion,  fo  as  that,  we  might  not  only  be 
fupported  by  a  vaft  variety  defirable  for  food, 
raiment,  and  the  re.afonable  gratification  of  cur 
bodily  appetites,  but  that  we  might  alfo  take 
Qccafion,  even  from  this  very  way  in  which  our 
bodily  life  is  fjpported,   and  with  picafure,  fa 
to  exercife  our  mental  powers,  as  that,  unlefs 
it  be  owning  to    ourfelves,    we  ujay  be  evea 
more   happy  as  intelligent,    than  animal  crea- 
tures.      And  we  may  be  ftill  more  happy  as 
moral  beings.     For   among  all  the  objedls  in 
nature,  though,  they  are   inconceivably  multi- 
plied with  varict 7,  there  is  not  one  that  is  fuited 
to  theprefervaticn  and  comfort  of  life,  and  made 
life   of  by  the' Deity  to  this  purpofe,  but  what 
^iTordsjuft  milter  for,  and  a  powerful  excite- 
ment  t ),    thofe  religious,  devotional,    grateful 
ackn.owledginents   to-  our   daily  preferver   and 
benefaiftor,     which  confiitute  no  fmall  part  of 
thit  m  )**al  hippinefs  we  are  made  capable  of 
There  are,perhaps,  few  truly  pious  perfons,  ba 

hav-c 


i64      THE    BENEVOLENCE 

have  felt  more  pleafnre  in  contemplating,admir- 
ingjand  fcoringihe amazingly  -wifejSnd  benevo- 
lent way,  in  which  they  are  fiipponed  in  life 
with  ih  much  ccnifort,  than  they  ever  did  from 
the  gratification  of  their  bodily  fenfcs.  They 
certainly  might  ;  and  if  they  have  net,  it  R-iUfl 
be  afcribed  to  the  dullnefs  of  their  riioral  per- 
ception, or  a  fai^lty  perverfon  of  it. 

The  truth  is,  had  the  prefervation  of  life,  in 
the  creatures  on  whom  God  has  bef^owed  ex- 
iftence  in  this  world,  been  afieded  by  a  flngle 
continued  exertion  of  Almighty  pcver,  there 
would  not  have  been  that  miultiplicd  manifef- 
tation  of  the  Divine  goodncfs,  wjiich  we  have 
row  fo  n.uch  reafcn  to  acmjre,  and  be  thank- 
ful for.  Tlie  alwife  God,  r.o  doubt,  could 
have  made  mpn,  and  the  ether  percip^'ent  be- 
ings on  earth,  and  prcfervcd  them  in  life,  by  an 
immediate  r6l- of  power  ;  but  then  their  m.ake, 
and  the  v.av  in  which  tl:ey  miieht  be  fitted  for 
the  enjnyiT.ent  of  happincfs,  m.ufr  have  been, 
in  m:a''y  relpcc^s,  different  from  what  it  new  is, 
and  the  v/hele  ccnlliLun'  n  of  the  w;.rld  alfo 
rruft  have  been  mcdelled  npr  n  a  dilTerent 
plan.  PcfTibly,  there  may  be  fuch  creatures, 
exifbing  in  fuch  a  world.  Eut  for  fuch  crea- 
tures as  exifc  in  fuch  a  wrrld  as  cur's,  prefer- 
vation in  life,  not  by  fec^  ndary  inflrum.ental 
caufes,  but  an  immediate  e:;erii(  n  (  f  power, 
would  be  fo  far  frc  m  incrcafrg,  that  it  would 
leffen,  the  Hianifefiatiors  of  tiie  Divine  benevo- 
lence.    Fer,  in  the  latter  of  thefe  ways,  its  ma- 

nifellation 


OF    THE        DEITY.  165 

nifeftation  v/oiild  be  confined  to  one  ac5l  cnly, 
whereas,  iri  the  latter,  it  is  manifeiled  in  every 
intermediate  ftep,  and  is  ccnfcquentiy  divcrf:- 
fied,  and  multiplied,  in  proportion  tj  the  nu.Ti- 
bar,  and  variety  of  them. 

There  is  yet,  in  the  ad  niniflircition  of  provi- 
dence, another  proof  of  the  Divine  g:  odncis, 
and  a  more  Ilriking  one,  to  thofe  who  are  belie- 
vers in  revelation,  than  any  that  have  been 
mentioned.  It  is  the  redemption  of  man  by 
Jefus  Chrid. 

This  i^rcat  v/crk  of  God,  as  we  are  told  in  the 
fcriptures,  from  whence  alone  all  oi^r  kn^'wledge 
of  this  matter  miifb  be  fetched,  took  rife  from 
his  rich  love,  and  difinterefted  good  will  towards 
the  race  of  man.^  The  infinitely  good  Go?!, 
if  we  may  depend  upon  the  bible,  v/as  not  exci- 
ted to  p^rpoie,  or  contrive,  or  reveal,  or  exe- 
cute the  gofpel-plan  of  falvation,  by  any  mo- 
tive ex'-raneous  to  hinifelf ;  but  benev'olencc  of 
heart  was  the  true  fource,  and  the  only  one, 
from  wiience  it  all  proceeded.  FlrA  n  . t  G  d 
been  moved  by  the  efTential,  immenfe  goodr^xfs 
of  his  own  nature,  he  v/ould  not  have  come  in- 
to it.  The  m.^vement  hereto  was  within  hi:iuelf. 
He  confulicd  his  own  bowels  of  love  and  merr^v, 
and  from  hence  it  was,  tliat  he  employed  h's 
v^ifdom  to  ontrive  it.  It  fprang  fr  -m  this 
fource  antecedently  to  all  ether  cjnfidcrations 
whatever". 


But 


iM      THE    BENEVOLENCE 

But  then  it  n>ould  be  minded,,    the  miffioix 
of  his  own   ion  from,   heaven,  into,  cur  v/orld. 
to  becoine  incarnate,  that  he  might  by  being; 
obedient  to  der;.th,  make  atonement  for  the  fins. 
of  men,  and  by  his  exaltation,  in    confequencc 
ofthi^  obedient  faSmiHion,.  at  the   right  hand 
of  God  to  finilli  the  wx3rk>  he  had  begun  on 
earth,,  are  the  grand  means  by  which  this  ftu- 
penduous    benevc^ence    of  the    Deity,     in   the 
buTmefs  of  lalvation,  is  carried  into  effe^l,.  Only, 
k  fliould  be  carefully  obferved,  that  neither  the 
iicarnati'-'n  of  the  blcffed  Jeuis,nor  any  thing  he 
ever  d"  ;^  or  fuiiered,    or  may  be  now  doing 
in  heaven,^  are  to  be  confidered  as  the  origmal 
motive  to,  the  plan  of  redemption.    For  the  in- 
tervening mediation  of  Jefus  Chriflwas  poflerior 
to,  and  confequent  upon,  this  good  will  of  God, 
and    one  -^'f  the    glorious  effeds  of  it.     The 
fcripture  always  views  it  in  this  point  of  light. 
Some  may  have  eixpreffed  themfelves,  fo   as  to, 
lead  Oxne  to  think,  that  the  blood  of  Chrifl  was 
v/as  Pa^d  to  pacify  the  refcntments  of  God,  and 
to  produce  in    him  a   willingnefs    to   become 
Fecc.ncil;ble  t  >  linful  man.     But  fuch  a  m.ode- 
of  C'  nception  is  highly  injurious  to  the  father 
of  mercies,  and  utterly  fubverfive  of  that  be- 
pevolence  in  God,  to  v;hich  even   the  appoint- 
ment of  Chrilt  to  be  the  Savior  was  ori<:>;inally 
owing.     So  far  was   the  blood  of  Chri'l  from 
being  intended  to  work  upon  the  heart  of  God> 
and  itir  up  compaffion  in  lum^  that  ic  was  love, 

and 


O  F    T  H  E    D  E  I  T  Y.  l6^ 

and  bccaufe  he  delighted  in  mercy,that  he*'  fpa- 
ted  hiiTi  not,  but  (ieliveicd  him  up  for  us  all." 
^'  The  incarnation,  obedience^  fuffefings,  and 
death  t  f  Chrift  are  therefore  to  be  confuicnd  i^s 
the  way,  or  method,  in  which  the  wifdom  cf 
G.-d  th :)iight  fit  to  bring  into  tV(tnz  the  redemp- 
tion of  it  an*  And  a  m(-lt  wifely  concerted  n.e- 
thod  it  is.  'In  this  way,  mankind  are  obvi- 
oufly  led  into  juft  fentimcnts  of  tlie  vile  nature* 
and  defLru6i:ive  defert  of  fm  ;  as  alfo  of  that  fa- 
cred  regard,  v,'hich  God  will  forever  fi:iew  to 
the  honor  of  his  oWn  governing  authority  : 
Nor  could  they,  in  any  way,  have  been  more 
powerfully  engaged  to  turn  from  their  iniqui- 
ties, and  fubmit  to  the  government  of  heaven^ 
as  preparatives  without  which  they  can  have 
no  reafonable  hope  of  being  happy.  Perhaps* 
there  is  nothing  more  powerfully  fuited  to 
work  on  the  human  mind,  imprelTing  ic  with 
an  holy  awe  and  reverence  of  the  Divine  Ma- 
jeity,hatredof  fin  andrefolutions  toforfakeit,than 
a  ferious  turn  of  thought  to  the  for  rows  and  fuflcr- 
ings  of  Jefus  Clu'iil,  appointed  by  the  wifdom  of 
an  infinitely  benevolent  God,  as  the  ^nly  way, 
in  which  he  has  judged  it  expedient  to  admic 
his  offending  creatures  to  the  benefit  of  a  par- 
don. What  horrible  ideas  muft  that  man  en- 
tertain of  fin,  what  adorable  apprehenfioLs  of 
th.e  authority,  the  righceoufncfs,  and  holinefs  of 
the  great  Governr  r  of  the  world,  who  ccnfiders, 
in  a  believing,  realifmg,  afrcdting  manner,  what 
the  WcITcd  jefus  did;  and  fv.fFercd^  in  jiii.  iUte 


.1^5      THE    BENEVOLENCE 

of  humiliation,  as  the  only  method  conforzna- 
bly  to  which  the,  alwife  God^,  though  infinite- 
ly good,  has  thought  fit  to  make  the  grant  of 
forgiving  mercy  ? 

Tlioiigh  this  method  of  our  redemption  by 
Jefus  Chrift  appears  to  be  a  wifely  concerted  cnc 
for  the  difpiay  of  the  Divine  benevolence,  en 
account  ot  the  reafons  we  ha\  e  miCntioned  ;  yet 
v/e  may,  at  prefent,  be  ignorant  of  other  rea- 
fons which  concur  to  make  it  fo.  We  muft 
indeed  be  acquainted  with  the  v/hole  affair  of 
redemption,  that  is,  with  the  whole  effedl  that 
would  have  been  confcquent  upon  fin,  and  the 
whole  effe6l  of  deliverance  from  it,  and  this 
throughout  our  whole  exiftence  ;  and  v/e  muil 
alfo  be  acquainted  v/ith  ?l\  the  v/ays,  in  which 
there  may  be  a  conntcftion  between  the  medi- 
ating work  of  Clirifl,  ?nd  falvation,  before  we 
may,  with  any  f?.cc  of  propriety,  pretend  per- 
fe6tly  to  fee  into  the  v/iluom  of  tliis  method  of 
God  s  maniiefling  his  benevolence.  It  may  be 
a  mean  mod:  wifely  ccnneded  with  its  propofed 
end  in  ways  unthrught  cf  by  us  at  prefent. 
Nor  is  this  an  objection  of  any  weight  againft 
its  fitnefs  as  a  m^ean  well  adapted  to  accom- 
plilh  its  end.  For  it  is  a  certain  truth,  that 
moral  m.eans  often  look  forward  to  dirt  ant  fu- 
turity, and  the  v.ifdom  oftlieir  connedion,  with 
the  end  to  be  effedled  by  them,  is  not  difcern- 
ed,  at  leafc  in  perfection,  till  the  end  and  the 
means  can  be  compared  v/ith  each  otheu.  The 
ftatc  of  things^  for  inflancc^  under  the  Mr;fiic 

difpenfation^ 


OF     TrtE    DEITY.  16^ 

•dii^^cnflition,  was,  according  to  the  new-tefta- 
Hient  reprefentation,  a  moral  mean  in  order  to 
fome  future,  diflant  end;  and  its  fitncfs,  ab  fuch, 
was  little  luiderriood  lill  the  difpenfauon  of 
the  Mrflfiis  :  Nor  is  it  yet  fj  clearly  and  fully 
perceived,  as  perhaps  it  may  be,  even  in  this 
world,  in  the  coming  days  of  greater  light  and 
knowledge,  and  certainly  will  be  in  that  world, 
where  we  fliall  "  know  even  as  we  arc  knov/n." 
And  this  is  undoubtedly  the  cafe,  with  reference 
to  the  method  cjf  our  falvation  bv  Jefus  Chrifl:. 
it  was  contrived  by  God,  in  order  to  his  wifely 
dilpl lying  his  benevolence  towards  fmners.  And 
the  fcripture  has  faid  enough  to  fatisfy  us  for 
the  prefent,  diatit  is  a  wife  and  fit  method,  par- 
ticularly in  thofe  ways  wherein  we  have  (hewn 
it  to  be  lb  :  But  there  is  n  >  need  of  fuppofmg, 
that  it  has  fully  revealed  the  whole  of  what 
may  be  known  in  another  world,  tending  to  il- 
luflrate  the  wifdom  of  it ;  what  I  mean  is,  that 
revelation  may  not  have  explained  in  dire6l,  and 
poiitively  clear  and  full  terms,  wherein  **"  the 
obedience  of  Chrill  to  death"  has  virtue  and 
efficacy  in  the  affair  of  man's  redemption,  as 
a  wife,  fit,  and  benevolent  mean  in  order  to 
this  end.  And,  perhaps,  it  might  not  be  con- 
venient it  iliould,  had  it  been  pofTible. 

But  fome  may  fay,  this  method  of  faivation, 
through  the  mediatory  doings  and  fufferings  of 
Jefus  Chriil-,  infleadof  magnif/Ing  the  benevo- 
lence of  the  Deity,  is  rather  a  diminution  ofic, 
if  not  an  incjrifiilency  wit!i  it.  And'fo  it  rc:d\y 
X  would 


f7o     THE    BENEVOLENCE 

would  be,  if  God  had  wanted  pity,  and  the  dt*^ 
iign  of  the  mediation  of  Chrift  had  been  td 
excite  it  in  him  ;  but  this  was  no  pari:  of  the 
intention  of  his  undertaking  for  Tinners.  For" 
it  was  God  who  fent  him  upon  this  work  i 
and  he  was  moved  to  it  from  his  own  bowels  of 
mercy.  His  own  innnite  benevolence  of  heart 
put  him  upon  it  :  Nor  fliould  we  ever  have 
heard  of  Chrift,  or  of  the  way  of  redemption 
through  him,  if  the  motive  hereto  had  not  been 
within  the  breait  of  God-.  This  is  the  account 
the  fcripture  always  gives  of  the  matter.  Says 
our  Savior  himfelf,  '^  God  fo  loved  the  world, 
that  he  gave  his  only  begotten  Son,  that  v/ho- 
Ibever  believeth  in  him  fhould  not  perifh  but 
have  everlafhlng  life.*'  Every  word  in  this 
text  is  emphatically  expreflive  of  the  truth  we 
are  upon."  Godlb  loved  the  world,"  fo  greatly, 
fo  inconceivably  ;  was  fo  moved  by  the  origi- 
nal, effential,  and  eternal  goodnefs  of  iiis  na- 
ture, that  '<^  he  gave,"  that  is,  of  meer  mercy 
and  free  favor  ;  without  any  thing  obliging,  of 
conftraining  him  hereto  ;  he  gave  '^  his.  only 
begotten  fon,"  and  for  this  mcft  benevolent 
end,  that  "  whofoever  believeth  in  him  fliould 
not  perifh,  but  have  cvcrlafling  life."  Yoii 
obferve,  tlie  gift  of  Clirilt,  tlirough  v/hich 
we  have  redemption,  fprang  originally  il'om  the 
Jove  of  God.  His  own  melxiful  nature  put  him 
upon  the  befbowment  of  this  gift,  and  upon  n6 
lefs  a  defign  than  the  faving  of  men  from  dcflruc- 
tion,  and  opening  a  way  for  their  adn^iihon  to 


OF    THE     DEITY.  lyt 

life  and  immortality  in  heaven.  The  fame  ac- 
count is  frequently  to  be  met  with  elfewhere  in 
the  ne\v-tellam<;nt  bonks.  Says  the  apoftk 
Pauj,  "  God  commendeth  fiis  love  tov/ards  us, 
in  that,  while  w-e  were  yet  finners,  Chrift  died 
for  us.*'  You  perceive  at  ouce,  that  God's  love 
is  here  reprefented  as  that  which  gave  rife  even 
to  Chrijt's  dying  for  us.  To  the  like  purpofe 
is  that  declaration  of  the*  apoftle  John ,  *'•  In 
this  was  manifefted  the  love  of  God  towards  us, 
becaufe  that  G;>d  fent  his  only  begotten  fon 
into  the  worlds  that  we  might  live  throngfi 
him."  And  the  fime  thing  is  either  exprcfl- 
ed,  or  implied,  in  many  other  pafiages  in  fcrip- 
ture^  which  it  would  be  needlefs  to  mention. 
And  wherein  could  the  Deity  have  irjore  illuftri- 
oufly  difplayed  the  greatnefs  of  his  benevolence,, 
than  by  the  conflitution  of  his  own  fon  to  be 
the  medium  through  whom  falvation  fhould  be 
communicated  to  us  ? 

It  may  perhaps  be  faid,  H!id  God,  by  one  fin- 
gle  act  of  free,  fovereign  grace,  without  any  in- 
tervening means,  proclaimed  his  readinefs  to 
pardon  fmners,  and  admit  them  to  his  favorable 
notice,  would  he  not  have  manifefted  more 
gpodnefs^  have  more  confpicuouily  difplayed 
the  riches  of  his  grace,  than  he  could  have 
done  in  any  other  v/ay  ? 

It  wouldj  no  doubt,  have  been  evidential  of 
goodnefs,  if  God  had  thus  made  an  abfolute  fo- 
vereign grant  of  pardoning,  faving  merpy  to  the 
fififql  fjns  of  men  j  bu :  there  would  in  this  v^ay^ 

have. 


^72       THE   BENEVOLENCE 

have  been  a  far  lefs  manifefliation  of  it,  than  in 
the  niethod  the  gofpel  reveals.     Had  the  work 
of  preferving  providence  been  effe6ted  by  a  fin- 
gle  a6l   of  ahrighty  power,     though  it   would 
have  argued  grH>dnel"s  it  would   not   have  dene 
it,   as  has  been  lliewn,    with  fuch  c.  nfpicuous 
variety,  and  enlargednefs,  as  by  the   interven- 
ti  'D  of  means,  and  inftrumental  caufes.  The  fame 
may  be  faid,  with  like  triuh,  of  the   work  of 
redemption.     As  it  is  carried  into  effed,  not  by 
an  abfolute  fovereign  grant  from  God,  but  in 
a  mediate  way,  his  benevolence  is  more  glori- 
oufly     illuflra<:ed   than  it  otherwife  would,   or 
could,  'have  been.     For  it  is  as  true,  with  re- 
Ipedt  to  redeeming  grace,  as   preferving  good- 
nefs,  that  it  is  inhanced    by  every  intervening 
flcp  by  whicli  it  is  carried  on,  and  in  proporti- 
on to  the  number  and  important  worth  of  thefe 
fteps.     It   argues  benevolence  in  God,  that  he 
fhould  find  within  himfelf  an  heart    to  enter- 
tain a  thought  of  faving  finful  man  ;  his  bene- 
volence is  greater,  in  that  he  fhould  be  willing 
to  fend    his    own  Son,    from  heaven  into  our 
world,  in  order  to  accompli (h   this  purpofe  of 
his  heart ;  the  benevolence  is  ftill  heightened, 
in  fending  him,  though  "  in  the  form  of  God," 
to  take  upon  him   **  the  faflnon   of  a   man  j" 
and  it  rifes  beyond  all  conception,     when  we 
behold  this  Son  of  his  love,  after  he  had  afTu- 
med  human  nature,    "  becoming  obedient  to 
death,  the  death  of  the  crofs,"  hereby  making 
way   for  the  beflowment  of  pardoning,  faving 

inercyj 


OF    THE    D  EITY 


I7J 


mercy,  fo  as  that  the  beftowment  of  It  fhculd 
be  honorary  to  his  perfedions,   and  the  autho- 
rity of  his  government  as  Ruler  of  the  world, 
Surelyj  the  goodnefs,  as  well  as  wifdjm  of  God, 
are  difplayed  much  more  illultrioufly  in  this  me- 
diate way,  than  if  it  had  been  effedled  by  one 
mecr  fovereign  a6l  of  grace  !    Yea,  fo  far  as  we 
are  able  to  judge,    more  benevolence  is  mani- 
fefled  in  this  method  of  our  redemption,  than 
in  all  the    other   works  of  God's  providence  5 
and  we  have  abundant  reafon  given  us,  upon  this 
occafion,  to  admire  and  exclaim,     "  Herein  is 
love,  not  that   we  have  loved  God,    but  that 
he  has  loved  us,    and  fent  his  fon  to  be  the 
propitiation  for  our  fins  !     O  die  breadth,    and 
length,  and  depth,   and  height  of  the   love  cf 
God  !    It  pafTcth  all  underllanding,'* 


PART    III. 


574     TriE    BENEVOLENCE 
PART        Ulv 


'^ifwer'mg  the  principal  ohjeHions  which   have  heen^ 
urged  againjl  the  benevolence  of  the  Deity. 


THE  traces  of  goodnefs  are  fo  vifible,.  io; 
eyeiy  part  of  the  creation  we  know  any, 
thing  about,  particularly  in  this  worI,d  of  onr's, 
and  in  the  formation  of  man,  his  irnplanted  fa-, 
cuities,  and  the  methods  bjr  which,  according 
to  eftablifhcd  la^ys,  under  the  government  of 
providence,  they  may  be  improved  to,  his  be- 
ing as  perfed  and  happy  as  can  reafonably  be. 
defired,  that  it  is  ftrange  any  lliould  call  in 
<jueftion  the  Creator's  benevolence  :  And  yet,, 
no  one  of  his  attributes  have  been  more  vio- 
lently attacked.  The  great  difficulty  objedled,. 
is  the  evil  there  is  in  the  v/orld.  This,  world^ 
ofour's,  and  mankind  in  particular>  its  nobleft 
inhabitants,  which  are  reprefented  as  monuments 
cf  the  Deity's  goodnefs,  are  mentioned  as  proofs 
of  a  deficiency  in  this  very  point. 

Say  thefe  objedtors,  if  an  infinitely  benevo-^. 
lent  Being  is  the  Supreme  Creator,  and  Ruler, ^ 
whence  came  thofe  imperfeftions,  and  pcfitive 
evils,  which  aboun  i  in  the  world,  and  which 
all  ranks  of  creatures  are  fubje6led  to  ?  How 
fl:ia!l  we  account  for  the  miferics,  in  innumera- 
ble kmds,  which*  men  in  particular  lie  groan- 

in": 


t)F    THE    DEITY,  17  j 

mg  under  ?  What  fliall  wc  fay  of  the  many  dif- 
eafcs,  accompanied  with  torment  of  body",  and 
angLiiih  of  mind,  to  which  they  are  liable,  and 
which  finally  put  an  end  to  their'  prefenr  fiate 
of  exiftence  ?  And  could  tliefe  things  be  ac- 
counteci  for,  who  call  reconcile  that  tnc7'al  ir- 
regularity, which  has  been  intrhducc'd  into  thb 
V.orld>  and  its  direful  effects,  with  the  fuper-in- 
tendlng    agency    and   government  of    a  being 

abfolutely  holy  antl  good?  

This,  in  general,  is  the  difficulty  pleaded. 
And  a  very  great  ciie  it  is  ;  but  a  difiiculty,  ir" 
maybe  worth  remarking,  as  we  pafs  along,  not 
levelled  againiLChriiliansonly,t)r  the  religion  they 
profefs,  but  againfl  all  religion,  natural  as  well 
as  revealed  :  Infomuch,  that  let  men's  religion 
be  v/hat  it  may,  whether  they  are  Jews  or  Hea- 
thens, Deifts  or  Chriflians,  they  are  equally  em- 
barrafTed  with  it.  For  it  being  a  fare  fa6t,  that 
fm  and  mifery  are  in  the  world,  if  they  believe 
that  a  wife  and  good  God  made  and 
governs  it,  they  are  all  under  like  obligations 
to  do  what  they  can  to  reconcile  thefc  twj 
things,  which  haVe  fuch  an  appearance  of  in- 
confitlency  v/ith  each  other.  And  this  accor- 
dingly has  been  the  endeavor  of  perfons  cf* 
all  different  religions,  in  all  parts  ofthev;orld4 
tVhence  came  evil  ?  has  indeed,  in  all  ages> 
been  a  perplexing  queftion  ;  and  no  one,  in 
may  be,  has  more  puzzled  the  grcatefl  pre- 
tenders  to  reafpn^  a§  well  a§  religion. 

It 


t7o      THE    BENEVOLENCE 

It  was  this  that  gave  rife  to  the  fcheme  of 
two  independent  oppojits  principles  in  the  univcrfe';^ 
the  one  good,  from  wh  m  is  derived  every 
tiling  that  is  good  \  x^i^  other  evil,  from  vvhom 
is  derived  every  diing  that  is  evil,  whether  natural 
or  moral.  It  is  obfcrvable,  even  this  Manichean 
notion,  however  ridiculous,is  yet  f  imded  on  the 
fuppofitionof  fuch  evidences  of  goodnefs  in  the 
creation,  as  are  too  glaring  to  be  denied.  The 
fault  therefore  of  the  fyltem  is,  not  fo  much  that 
it  difputes  the  exiilencc  of  a  benevolent  caufe,  as 
that  it  weakly  imagines  the  exiftence  of  ano- 
ther cppofite  one,  equally  powerful  and  inde- 
pendent ;  the  fuppofition  of  which  two  co-or- 
dinate Deities  looks  too  much  like  an  arbitrary 
contrivance,  invented  only  for  the  fake  of  re- 
moving av/ay  the  difficulty  arifmg  from  the 
appearance  of  evil.  To  be  fure,  it  is  an  opi- 
nion fo  far  from  being  founded  on  folid  proof, 
that  it  cannot  be  fupported  by  any  argument 
fetched  from  the  principles  of  true  reafon.  It 
is  indeed  a  fcheme  utterly  deftru6Vive  ofitfelf. 
For  thefe  two  oppofite  principles  being,  by  fuppo- 
fition, perfc6lly  equal,itisimpoirible  there  fliould 
have  been,eithergoodor  evil,unlefs  bytheir  mu- 
tual confent  in  operation  ;  and  it  is  impofiiblc 
alfo  there  fhould  have  been  this  confent,  upon 
any  other  plan  than  that,  of  the  production  of 
good  and  evil  in  equal  proportions*  And  is 
this  the  truth  of  fad  ?  So  far  from  it,  that,in 
the  whole  circle  of  exillence,  there  is  no  ap- 
pe:irance  of  fuch  equality.     The  truth  is,    the 

vaifoni); 


OF    THE    DEtTY. 


177 


trnlform,  invariable  tendency  ^  (  nature,  with 
refpect  to  all  the  creruures  we  know  any  thing 
t)f,  IS  their  perfedion  and  happinefs  within 
their  proper  fphcre  :  Nor  can  it  be  truly  faid 
of  any  fpecies  of  creatures  that  they  do  not  ac- 
tually attain  to  the  enjoy mcrtt  of  good,  much 
out-weighing  the  evil  thev  are  obliged  to  fuf- 
fer ;  which  could  not  havi:  been  the  ca^j,  if 
there  was  exiiVih^  ah  .  ev\l  4Dower.  of  opera- 
tion eqiial  to  the  good  one-.  Soiiteof  the  crea- 
tures, upon  this  hyp j:heris>  nujfL  hdve  carried 
the  marks  of  the  evil  principles  that  produced 
them,  in  the  tendency  of  their  conflittirion  to  mife- 
ry,  ball',  cing  the  tendency  of  it  to  good  :  Other- 
wife-,  there  would  not  be  ah  equality  in  the  ex- 
ertions of  thefe  oppofue  equa^  powers.— But  I 
need  not  enlarge  in  the  refucaiion  of  fo  pal- 
pable an  abfiirditv.  Hov/everj  the  difficulty, 
which  occi.ioned  if~,  defrrves  co  be  ferioufly  and 
thoroughly  d^b.ued.  A  id  this  will  be  more 
tiearly  and  inieiiigibly  66^^^  bv  going  over  its 
feveral  parts,  and  treating  thein  diflinclly  as  fo 
many  ob)e.5tions. 

Only,  it  may  be  fit  to  make  one  previous 
general  remark,  which  I  eftecm  an  imporcanc 
one,  and  defii  e  may  be  kept  in  mind  through 
the  whole  that  may  follow.  It  is  this  ;  that  no 
6bie6lion  ouojht  to  be  eitcemed  fufRcicnt  to  itt 
afide  the  pofitive  proof,  that  has  been  given  of 
the  Deity's  benevolence,  whith,vvhen  thoroughly 
examined,  will  be  found  finally  to  terminate  in 
JGN0RANC£.  Y/hat  I  mean  is^  that  no  appear- 
Y  aace 


178      THE     BENEVOLENCE 


ance  in  nature,  capable  of  being  alledged5  ought 
to  be  looked  upon  as  conclufively  arguing  an 
inconfiftency  with  goodnefs,  meerly  or  only 
becaufe  we  may  not  be  able  particularly  and  ful- 
ly to  point  out  their  confillency  with  each  other  : 
I  fay,  meerly  or  only  for  this  reafon,  becaufe 
there  is  an  evident  difference  between  our  not 
particularly  difcerning  wherein  the  ccrftftency  of 
two  things  lies,  and  clearly  perceiving  that 
there  is  a  real  inconfiftency  between  them.  And 
could  any  appearance  be  all  edged,  betv/een 
which  and  infinite  gocdnefsj  the  human  miind 
clearly  perceives  a  real  inconfiftency  ^  it  is  re  a-, 
dily  confelfed,  it  would  be  a  fufficient  reilraint, 
in  true  reafon,  from  attributing  this  perfe6tion 
to  the  Deity.  But  the  cafe  is  quite  otherwife, 
where  the  amount  of  all  that  can  be  faid  con- 
cerning any  appearance  is  only  this,  that  it 
furpaffes  our  ability  particularly  to  trace  the 
ways,  wherein  it  may  tend  to  good.  And  fhall  it 
be  thought  fbrange  that  there  fhould  be,  in  na- 
ture appearances  of  this  fort  ?  It  is  no  more 
than  might  reafonably  be  expeded,  confidering 
the  imperfedlion  of  our  faculties,  and  incapa- 
city therefrom  to  view  the  works  o(  God  as  con- 
nec^led  with,  and  dependant  on,  each  other,  in 
the  Divine  plan  of  operation.  No  eye  but 
God's  can  take  in  the  zvhole  ficheme  of  creation 
and  providence.  And  tlierefore  it  is  probable, 
the  higheil  order  of  created  beings  are  inca- 
pable of  feeing  perfe6lly  into  the  reafons  of  the 
Divine  conduct,    Much  Icfs  may  it  be  tliought, 

thill; 


OF     THE     DEITY.  175 

that  this  fli^ukl  be  the  privilege  of  llich  com- 
paratively low,  weak  creatures  as  we  are.  So 
far  are  we  trom  comprehending  the  conne6tion 
of  the  univerfe  in  its  various  parts,  tlieir  mu- 
tual dependence  on,  and  fu'oordination  to,  each 
other,  that  our  knowledge  is  confined  to  a  few 
beings  and  thin^^s  in  it,  and  to  a  very  fmall  part 
of  the  fchemc  of  God,  even  v/ith  refpe(5l  to  thefe. 
And  fliall  it  then  be  counted  an  objection  of  any 
weight  againH:  the  goodnefs  of  God's  works, 
that  we  are  not  able,  in  every  inilance,  to  fee 
wherein  they  are  conne6ted  v/ith  ^o^^^i?  Ought 
it  not  rather,  to  be  concluded,  as  to  fuch  in- 
ilances,  that  the  defed  lies,  not  in  the  tendency 
of  God's  works,  but  in  our  incapacity  to  connect 
them  together,  and  view  them  in  the  reference 
they  bear  to  each  other  ?  This  is  certain- 
ly no  more  than  a  tit  exprefiion  of  humility  and 
modefty  in  fuch  fhort-fighted  creatures  as  wc 
are.  And  it  were  to  be  wilhed,  that  our  inqui- 
ries into  the  meafures  of  the  Divine  conduct 
were  more  generally  made  under  the  habitual 
influence  of  thefe  principles.  I  would  not  be 
mifunderflood  in  what  I  now  fay.  I  have  no 
intention  Z-)  re'lrain  mankind,  imperfe^l  as  they^ 
are,  from  reaf  Miing  v/ith  all  freedom  upon  the 
prefen-t,  or  any  other  fubjedl,  vv^herein  the  De- 
ity is  concerned  :  Much  lefs  have  I  it  in  viev/ 
to  flop  the  mouths  of  objetlorc,  only  by  bid- 
ding them  bchuinbleand  niodeil:,  becaufe  God 
Is  above  them,  and  his  ways  and  thoughts  high 
above  their's  aa  the  heavens  arc  high  above  tha 

cardi^ 


iSo     THE    BENEVOLENCE 

earth,  I  am  fenfible,  that  humility  duly  regn-? 
lated  by  reafon  and  religion,  as  it  '  i  ght  al- 
ways to  be,  is  no  eneiry  ^o  the  frccit  debate^ 
not  thf>f(?  which  relate  e\  tn  to  the  proceedings, 
of  Gcd.  It  is  the  j.re^ence  of  hun^ility^  not 
the  principle  itfelf,  that  makes  an  ont-cry  againlt 
fiich  inquiries.  And  to  this  falfe  humility,  at 
lead  in  part,  it  nnay  be  owing,  that  ^o  many  ab- 
furdities,  horribly  reproachful  to  the  nature 
and  government  of  God\  have  been  erribraced 
in  the  world.  It  has  dcubtlefs  too  often  be- 
trayed n  en  into  fuperilition  and  bigotry,  giving 
them  a  mean,  abje6l  call  of  mind,  whereby- 
their  intelle^lual  faculties  have  been  very  much 
xmfitted  for  the  right  difcharge  of  their  pr;  per 
office.  This  in  truth,  is  the  rock  which  mul-^ 
titudes  have  fplit  upon  ;  not  confidering  that 
fubmifTton  even  to  the  Deity  ought  always  to. 
be  exercifed  imder  the  conduct  of  reafon  and 
good  fenfe.  And  if  th'js  exercifed,  th<  ugh  it 
will  be  an  eFc<^ual  reftraint  from  pride  rnd  ar- 
rogance, keepin?r  it  en  within  the  fphere  of 
their  powers,  and  making  them  m.cdeft  and 
cai:tious,efV.f  c  ally  in  regard  o-f  the  things  which^ 
ihev  are  ?ble  to  coniider  not  in  xhtxr  iniire  ccn- 
r.eciion  hu^  f-r.<^}y  and  a?^  J'efartite  parts  of  feme 
f^reat-  whcle  :  Yet,  it  wi't,  at  the  fame  time,  put 
them  upon  due  care  and  pains,  in  the  vfe  of 
their  faculties,  thai  they  knw  the  truth;  it 
will  difpofe  them  freely  and  fairly  to  hear  and 
exam/me  whatever  may  be  decently  oitcrec^ 
on  both  fules  of  a  quellion^  that  tliey  may  be 

rationally 


OP    THE    DEITY.  ,81 

rationally  prepared  to  make  a  wife  and  impar- 
tial judgment  in  tiie  cafe  -,  in  a  word,  it  will 
influence  then->  to  form  their  fentiinents,  not; 
according  to  the  authoritati'/e  decirions  of  men, 
or  the  opinions  generally  prevailing  in  the  pla- 
ces where  they  live,  bat  according  u>  the  truth 
of  things  lb  far  as  they  are  able,  under  the 
advantages  they  are  favoured,  with,  be  they 
more  or  lefs. 

It  will   not    be  fuppofcd  after  faying    this, 

that  the  prefent  remirk:  is  made  with  a  view  to 

^ake  fh-lter  und:T  the  pretence  of  that  humility 

and  m^defty,  whicli  became  creatures^  efpeci- 

^llyfoch  imperfect  ones   as  men  are,     towards 

the  great  Creator.     It  h  freely  confefTed,  thera 

are  many  things,  poTible  to  concepcion,    which 

are  ablokuely  inconfidient,  in  tr  e  reafon   with 

infi-iite    benevolence.     And  it  is  as  readily  con- 

ceded,  that  we  are  endowed  with  faculties,  ena^ 

bling    us  clearly  and  certainly   to  difcern  thi^ 

inconfiilency  :     Info nuch  that  no  folid  reafon 

can  be  alTigned,  v/hy  we  ihould  call  in  queftion 

the  truth  of  our  perceptions  in  this  cafe,    any 

more  than  in  others.     And  lliould  we  do  It,  in- 

ftead  of  humility  andfubmirfion,  I  fee  not  b.r.C' 

we  fliould  difcover  downright  contempt  of  our 

implanted  powers.     And,   in  truth,    could  anf 

appearances,  in  all  nature,  be  produced  between 

^'hicb  and    infinite   goodnejs   the     human    min4 

could,  clearly  perceive  a  real,  pofitive  inconfiftency^ 

it  could,  acting  rationally,  a! lent  to  it  as  true 

|hat  there  was  exifling  an  infinitely-  benevolent  rtrll 

cuule. 


i52       THEBENEVOLENCS 

caufe.  Here  therefcre  is  full  fcope  allowed  foP 
the  objedlors  in  the  prelent  difpute.  And  if 
they  are  able  to  produce,  in  the  whole  compafs 
of  being,  any  appearances  that  will  excite  in  th« 
minds  of  rational  agents  the  idea  of  a  r^^/,  un-^ 
doubted  inconfiftency  with  gocdvejs^  it  is  granted 
their  end  is  anfwered,  they  have  argued  con-, 
elufively.  But  then,  i.t  ought  to  be  acknowled-. 
ged,  on  the  other  hand,  that  if  thefe  appear- 
ances^ in  their  lad  refult,  center  in  ignorance,. 
and  only  prove  that  our  capacities  are  fcanty, 
and  not  formed  to  take  in  the  whole  of  v/hat  is- 
proper  to  be  confidered  in  the  cafe  ;  and  that 
good^  the  greatcft  good^  may  be  the  produx^ion  of 
thefe  appearances^,  in  the  end,  .^or  all  that  we- 
know,  or  can  prove,  to  the  contrary  ;  I  fay,  in 
this  view  of  the  matter,  it  ought  to  be  ingenu- 
Guliy  confeiTed,  that  Juch  appearances^  in  ftri6t 
reafoning,  conclude  nothing  againft  the  benevo^ 
lence  of  the  'Deity,  For  this  is  ce^-tainly  the  trutlv 
of  the  cafe.  And  aJl  the  reproach  that  is  re- 
fleftedonthe  Divine  goodnefs  by  this  kind  of 
arguing  can  reafonably  be  looked  upon  as  na 
other  than  the  eftect  of  ignorance  j  not  to  fay 
pride  and  arrogant  prefumption,  in  taking  upon, 
us  to  judge  and  determine  in  matters  fo  evi^ 
dently  beyond  the  reach  of  our  powers. 

This  general  obfervation,  which  I  believe 
po  one  will  deny  to  bejuft,  I  efteem  fully  fuf* 
ficient  to  anfv/er  the  general  objeftion  r^gainft 
%}c\Q.  benevolence  of  the  Deity^  which  has  beea 
brought  from  the  appearances  of  evil  in  the  cre^ 

ation* 


OF    THE    DEITY,  tSj 

Xtioh.  However,  I  fii-iU  not  content  myfelf 
with  this  general  reply,  bi't  proceed  to  adillinft 
confulcrcUion  of  the  particular  obje(^lions  con- 
tained in  the  general  one  above-mentionedi. 
And  they  may  be  reduced  to  thefe  three,  the  im- 
perfe^  powers  of  lb  many  of  the  creatures  wJio  are 
capable  of  happinei's  ;  the  moral  dijorders  which 
have  ti'.ken  place  in  the  world  ;  and  the  natural 
evils  whicli  are  fo  numerous,  and  turn  fo  much 
to  the  difadvantagc,  cfpecially  of  w«?;7* 

I .     The  lirU;  objedion  againit  the  infinite  be- 
nevolence of  the  Deity  is  taken  from  the  imper^ 
fcSfion  of  fu  many  of  the  creatures  on  this  earth 
of  our's.      What   a  diminutive   creature,  com- 
paraeively  fpeaking,  is  even  man,  tlie  moil  per- 
fe'tft  of  them  all  ?     How  fmall  his  capacity  for 
happinefs  ?     And  how  much    fmaller  flill  the 
rapacities    of  the    inferior   perceiving  beings,- 
through    their      feveral    ranks,      in  the      de- 
fcending    fcale,      of    fubordination     ?       And 
could     it     be     thus,      if    God  was    infinitely 
good  ?    Gould  not  an  infinitely  benevolent  Cre- 
ator have  communicated  nobler  capacities    for 
happinefs  ?     And  if  he  could,  how  can  his  noc 
doing  it  be  reconciled  with  the  idea  of  him  as 
an  infinitely  benevolent  Being  ? 

In  anfwer  to  this  difficulty,  it  may  be  faid, 
the  bringing  into  exiftence  an  abfolutely  per-* 
fed  creature  is  not  within  the  reach  of  infi- 
mite  goodnefs,  aided  by  almighty  power.  Ths 
very  idea  of  a  creature  is  effentially  connefted 
with  cgir)parativ(?  imperfcclion  j    as  it  deiivcs 


iS4     THE    BENEVOLENC  g 

Its  being  from  another,  is  dependent  on  that 
other  for  its  continuance  in  being,  and  is  ne- 
cclTarily  finite  in  its  nature  and  powers.  To  fup- 
pofe  a  created  being  infinite,  would  be  to  fiip- 
pofe  it  equal  v/ith  its  Creator  ;  which  is  too 
abfurd  to  be  admitted.  Abfolute  perfedlion 
therefore  is  an  incommunicable  glory  of  the 
only  true  God.  And  fliould  there  be  a  crea- 
tion^  comparative  imperfe(5lion  muft  exifl  in  it> 
btherwife  it  could  not  exifb  at  ail,  Conlequently^ 
if  fuch  imperfeclion  is  i^n  evil,  it  is  fuch  an  one 
jas  iiiuft  take  place,  or  there  could  be  no  dif- 
play  of  the  Divine  benevolence.  — But  the  truth 
is,  m'eer  imperfedion  is  no  evil,  to  be  fu re  no 
poHtive  one  :  Nor  may  God,  with  the  leaft 
propriety,  be  conHdered  as  the  author  of  it; 
This  matter  has  been  fet  in  a  clear  and  flrong 
point  of  light  by  Arch-Deacon  La"W,  in  his 
jid.  Note  on  A^rh  Eifhop  King^s  *' origin  of 
©vil.**  His  words  are  thefe,  "  God  is  the  caufe 
of  perfedion  only,  not  of  dcfe6V,  which  lb  far 
forth  as  it  is  natural  to  created  beings  hath  no 
caufe  at  all,  but  is  n  etriy  a  fiegaiicfi^  or  ncn- 
entity,  tor  every  crtatrc  ^liing  \\\'ts  a  negation 
or  non-entity,  befoic  ii  had  a  pofitive  being, 
and  it  had  only  fo  mi^ch  (.f  its  primitive  nega- 
tion taken  away  from  it,  as  it  had  pbfuive  be- 
ing conferred  on  it  j  and  thtrefore,  fo  far  forth 
as  it  is,  itr^  being  is  to  be  aUnbuitd  to  tl:e  fo-k 
vereign  caufe  that  plHc'uctd  it  :  Tut  fo  far 
forth  as  it  is  not,  its  not  being  is  to  be  attri- 
bucedtothe  origiaal  nQn-cntitj  tut  of  wJ.ich  it 

was 


OF     THE    DEI  TY^  iSj 

^as  produced.    Foi*  that  which  was  once   no- 
thing would  dill  have  been  nothing,  had  it  not 
been   for    the    caufe    that  give   being    to    it; 
and  therefore,  that  it  is  fo  far  nothing  ftill,  that 
is,  liiilitted  and  defedlive,  is  only  to  be  attribu- 
ted to  its  own  primitive  nothingnefs.  As  for  in- 
ftance,  if  I  give  a  poor  man  a  hundred  pounds, 
that  he  is  worth  fo    much    rnoney   is   wholly 
Dwing  to  me,  but  that  he  is  not  worth  an  hun- 
dred more  is  owing  wholly  to  his  own  pover- 
ty.    And   juft  fo,  that  I    have  fuch    and  fucti 
perfedions  of  being  is  wholly  owing  to  God> 
who  produced  me  out  of  nothing ;  but  that  I 
have  fach  and  fuch  defers  of  being  is  only  owing 
'to  xhdityroh-enti'ly  out  of  which  he  produced  me.'* 
It  will  probably  be  faid  here,  we  fee  in  the 
creation   innumerable    beings   v;ith    implanted 
faculties,  making  them  the  capable  percipients 
of   happinefs    in  indefinitely    various  degrees, 
fome  in  an  higher,  others  in  a  lower,    till  we 
have  got  down  to  the  lowed  we  can  conceive 
of.  Can  this  be  the  work  of  an  infinitely  benevo- 
lent Being?   Would  he  have  madcfomany  crea- 
tures fo  impcrfed,  as  to  be  capable  of  happinefs 
in  fuch  low  degrees  only  ?    If  it  v/as  his  pleafure 
to  bring  beings  into  exiftence,  from  non-entity, 
would  he  not  if  infinitely  good,  have  endov/ed 
them  with  higher  and  more  noble  capacities  for 
happinefs  ?     The  obvious  anfwer  is  this,    if  in 
a  creation,  in  which  there  are  beings  inconcei- 
vably various  in   their  capacities  for  happinefs, 
there  may    be  the    cominunicatlon    of  more 


tU     THE    BENEVOLENCE 

CCOD,  than  could  otherwife  have  been  corn* 
mnnicatcdj  it  is  fo  far  from  being  an  ob]e6lioA 
againfu  the  Divine  benevolence,  that  thefe  be- 
ings of  lower  capacities  for  the  enjoyment  of 
happincfs  vvere  brought  into  exiftence,  that  it 
js  at  once  an  illuftration,  and  flrong  proof  of  iu 
It  is  readily  ovvned,  if  the  whole  refult  of  corn- 
municared  good  was  nothing  rr'Ore  than  the 
procHi6iion  of  fiich  irnperfe6l  beings,  as  are  ca^ 
pable  of  happinefs  in  a  low  meafure  only,  it 
might  bethought  the  Deity,  if  infinite  in  benevo^ 
ience,  had  been  wanting  in  the  manifcflaLion 
o^  it.  But,  if  there  are  other  beings  gradually 
rifing,  in  the  fcale  of  exidence,  to  an  incon- 
ceivable height  in  their  capacities  for  the  en*- 
joyment  of  happinefs,  and  of  the  mofb  lliperior 
kind  too,  v/hy  fliould  it  be  thought  fcrangc, 
that  there  fiiould  be  imperfeft  ones  alfo,  in  the 
like  gradually  defcending  fcale  ?  Efpecialjy,  if 
they  are  all  confidered  as  parts  <  ffome  great 
WHOLE,  feverally  ccncrrring  to  make  ( ne  uni- 
vcrfal,  gl  rioLifly  connected  fyfiem,  capable  <  f 
yielding  as  much  good,  as  the  infinitely  be- 
nevolent Being,  guided  in  his  exertions  by 
imerring  v/ifdom,  has  thought  fit  tj  commu'* 
nicate. 

In  this  view  of  the  matter,  it  is  not  necef- 
fary,  that  every  fyfiem  nu'king  the  univerlal 
one,  or  that  every  creature  in  each  fyRcm, 
fho'dd  be  equally  perfe6t.  For,  thcugh,  with 
refpedl  to  particular  fyllcms,  and  beings,  com- 
pared with  one  another^  there  fhould  be  ever 


OF     THE     DEITY.  1S7 

fa  great  a  dlvcrfiy  ;  yet  this  onght  not,  in  rea- 
foa,  to  be  citcdnji  an  objedion  againll  the 
Divine  benevolence,  if,  upon  the  whole,  there 
is  the  difjlay  of  as  mjch  good  as  infinite  wif- 
do.n  \\^s  thought  proper  :  Nay,  upon  f  )ppofiti;)a 
there  may,  in  this,  way,  be  the  comrnunicat.ion 
of  mo^e  g)od,  thin  in  any  other,  it  wo'ild  be 
aji  objcvSbion-  agiia:l*  infinite  benevolence,  if  it 
was  not  in  this  wav  difplayed.  The  creation 
is,  in  fa6t,  2i  diuerfified ^^tnc.  It  rIi.erefore  lies  up- 
on the  objectors  agalnil:  the  benevolence  of  the 
Deity  to  make  it  appear,  that /^jf^^<?<?^is  capa-. 
ble  of  being  coiii  ii'inicated  upon  this  plan,,  than 
might  have  b^z'^p.  upon  l0;ne  other.  Until  this' 
ia  done,  which*  never  will  be,  as  it  has  never  vet 
"been,  no-  c omplaini  can  reafonibiy  be  made 
againll  the  Deity,  as  having  been  wanting  in 
his  benevolence,  on  accovint  of  bringing  into 
exiilence  a  creation,  diverfificd  in  the  manner 
we  fee  this,  is    in  which  we  hold  our  beings. 

There  are  only  two  ways  in  general,  in  which- 
aa  infinitely  benevolent  carafe  is  fuppofed  capa- 
ble of  exerting  itfelf  in  the  communication  of 
good.  OiXi  is,  by  difplays  ad  ulrimum  pofle,. 
that  is,  to  the  otmod  in  all  inflances  whatever  ; 
the  effe6l  of  which,  dlfplays  wo  aid  be  one  or- 
der only  of  beings,  the  mofb  perfeil  there  can 
be.  B  It  this  fuppodtion  is,  perhaps,,  an  im- 
}X)frible  one,  as  it  carries  v/ith  it  that  which  looka 
very  like  a  contradi^lion.  That  which  is  infi- 
nite is  unliniiteJ,  and  not  to  he  retrained  with- 
in any  bjund^.    To  Uip^X)fe  therefore  a  n^plus. 


t88      THE    BENEVOLENCE 

of  exertion  in  an  infinite being^is  to  fuppofe  that 
this  being  is  reftrained  within  certain  limits  ; 
v/hich  fecms  to  contradi6t  his  being  infinite.  If 
the  Deity  is  infinitely  benevolent,  his  exertions 
in  manifefling  the  glory  of  this  attribute  can  ne- 
ver be  exhauiled.  To  fuppofe  otherwife,  wuuld 
he  to  uippcfe  that  he  was  not  thus  infinite, 
flri<ftly  and  properly  fpeaking,  the  word  utmojl^ 
or  any  other  word  of  fimilar  fignification,  can-, 
not  be  applied  to  an  infinite  being,  with 
refpe6b  to  any  of  his  cominunications.  He 
ought  rather  to  be  conceived  of,  as  having  with- 
in himfelf  an  ability  to  go  on  ccnanriunicating 
to  eternity.  Communications  io  the  titrnojiy  ib 
far  as  we  are  able  to  conceive  ot  the  matter, 
5ire  incorripatible  with  the  idea  of  an  -infinic© 
ability  to  ccrr>municate.  Befides,  jQiould  thq 
benevolence  (>f  the  Deity  (was  this  pofTible)  be 
difplayed  in  r.ll  inilances  to  the  utmoft,  this  at- 
tribute of  his  would  appear  more  like  a  naiurai 
injiin^'j  mechanically  and  blindly  urging  hiiri  on 
to  the  communication  of  happinefs,  than  zmo^ 
ral  difpcfttlon^  immutably  guided  in  all  its  ex- 
crti(ms  by  unerring  wifdrm,  and  in  confiftency 
with  unfpotted  re(Stitude.~The  other  way  of 
the  Deity's  communicating  gocd,  may  be  by 
limited  difplays  of  it,  in  particular  inilances; 
the  confequence  of  which  might  be  the  prcduc- 
ti^'tt  of  creatures  indefinitely  diverjified  in  their 
powers  ;  fcime  capable  of  happineis  in  one  de^ 
gree,  others  in  another,  and  lb  on,  in  a  gra- 
dual  alccntion,    without  difccntinuity,    to  the 

bigheft 


OF    THE        DEITY.  i8^ 

highefl  conceivable  perfeftion.  This,  I  fay, 
may  be  the  effe^l:  of  limited  exertions  of  bene- 
volence, in  an  infinitely  prodnftive  caufe,  with 
refpect  to  the  particular  parts  of  fome  great  and 
g  v.d  whole.  And  the  reaf  ^n  is  obvious  at  firft 
view.  For  if  any  one  conceivable  degree  of  imper- 
fecli  n  will  arg'ie  a  defect  in  the  exertions  of  an 
infinitely  benevolent  Being,  another  will  argue 
the  fame  thing  with  equal  truth,  and  no  Itnp 
can  be  made  till  we  have  get  to  the  highefl 
created  perfedion.  If  alow  reptile,  for  inftance, 
cann  »t  be  the  production  of  an  infinitely  be- 
nevolent caufe,  becaufe  lefs  perfedl  than  a  man  ; 
a  man,  for  the  fame  reafon,  could  not  have  had 
exiftcnce,  becaufe  Icfs  perfect  than  an  angel; 
and  an  angel,  for  the  func  reafon  ilill,  cnuld 
not  have  been  made,  becaufe  lefs  perfe6i;  than 
fomc  being  of  a  yet  fuperior  order  ;  and  fo  on, 
till  there  are  no  creatures  but  of  the  highefl, 
and  mofl  perfect  clafs  in  the  creation.  So  that, 
if  there  can  be  any  limited  exertions  of  Divine 
benevolence,  there  are  no  creatures,  be  their 
capacities  for  happinefs  as  lov/  as  any  in  na^ 
ture,  but  may  have  exiftence  in  a  fcale  of  beings, 
which  fhall  gradually  afcend  to  as  high  perfec- 
tion as  infinite  benevolence,  guided  by  infinite 
wifdom,  fhall  think  fit  to  create. 

The  only  inquiry  then  is,  which  of  thefe 
forts  of  exertion  are  capable  of  yielding,  upon 
the  whole,  the  mod  good.  And  it  will  not  be 
denied,  that  the  prefumption  is  flrong  in  favor 
of  the  latter  s  as  they  actually  take  place  in  3 

wo  rid  J 


t5^..     THE    BENEVOLENCE 

world,  that  will  readily  be  ov/ned  to  be  the 
efiecl  of  infinite  benevolence,  conducted  by 
imerriug  wifclom,  if  it  be  polilble,.  that  more' 
^<7(?^fhoi]ld  be  the  re fult  of  fuch  exertions,  than 
of  any  other  within  the  reach  of  our  ability 
to  point  out.  And  that  this  is  not  only  pofTi- 
ble,  but  highly  probable,  if  not  certain,  I  fhall 
endeavour  to  evince  by  the  following  reafons, 
which  appear  to  mje  flrongly  conclufive,.  efpe- 
cially  if  confidered  in  one  conjund  viev/. 

The  firtV,  I  would  offer,  may  be  fet  in  the 
following  light.  We  fee,  in  fad',  that  the 
various-fpecies  of  creatures,  living  on  our  earth, 
are  fo  conf!:itu«-ed,  as  that  the  exiflence  of  one 
of  thenx  is  no  hindrance  to  the  exiilence  of  ano- 
ther ;  but  they  are  all  v/eli  enough  capable  of 
exifting  together,  as  the  extent  of  the  world 
gives  a  fufficiency  of  room  for  it.  The  exift- 
ence  of  man,  the  top-creatur-e  in  this  fyftem, 
ia  no  bar  to  the  exiflence  of  any  other  clafs  of 
creatures,  in  the  defcending  fcale,  quite  down 
to  cne-  loweii  perceivinnc  animal  :  But  there  is^ 
as  real  a  fafliciency  of  f^^ace  for  their  ^xillence, 
as  if  hj  h;idn«)t  b^en  made  ;  and  as  like  a  fuf- 
ficiency far  him:,  as  \( they  had  not  been  in  be- 
ing. '  A  ^d  the  fame  may  be  faid,  with  equal 
tnith,  of  all  the  other  orders  of  beings,  with 
refpc6l  to  the  exiflence  of  one  another,  in  this 
part  of  the  creation. — -And  fhould  we  extend" 
Otir  thoughts  to  oiher  worlds,  and  the  various 
ckOcs  of  bein']^s  in  them,  there  is  the  fame  rea- 
loti  itiil  to   thinkj    that  the  exigence  of  one  6f 

tlicm 


'01^    THE    DEIT?.  tpt 

tTi^ni  does  fiot  interfefc  wlrh  th^  exigence  o{ 
Another.  JJugels^  and  any  fupcriv^r  order  of  be- 
ings, may  as  ecifily  be  made  capable  of  exifiing^ 
at  the  fame  time,  as  if  one  only  of  thefe  orders 
had  been  Created.  And  as  to  ail  the  other  clafTes 
'of  beings,  in  all  w')rlds,  they  are  doubtlefs  fo 
made,  as  to  be  all  of  them  capable  of  exifling, 
as  truly  as  if  only  one  clafs  of  them  had  bcea 
brought  into  cxiftence. 

Upon  the  truth  now  of  thefe  premifes,  it 
plainly  follows^  that  the  capacitv  for  hapr3inef?, 
in  the  univerfe,  is  enlarged  by  means  of  thedi- 
verfity  of  beings  that  have  exiftencc  in  ir.  And 
if  the  capacity  is  enlarged,  it  is,  fiom  hence, 
dernonftrably  certain,  that  rhe  qudnt'im  of  good 
may  be  greater  than  it  could  have  been,  if, 
inftead  of  this  dive)fitjy  fewer  orders  of  beings, 
or  a  fingle  one  only,  had  been  made.  • 

It  is,  indeed,  from  this  diverfity  of  beings, 
duly  fubordinated  to  each  other,  that  the  plenv-- 
.tilde  of  nature  arifes.  A  few  orders  of  bciigs 
only  would  not  have  ler/ed  to  this  purpoie. 
The  creation  h  fdled  up,  by  thic  adtriirably  nic2 
and  curious  variety  in  the  claffes  of  creatures, 
whereby  they  are  fitted  to  be  proper  links  in 
the  chain  of  exillence  ;  all  concurring,  as  fa 
manv  well  adji1:eii  parts,  to  conllirute  one 
whole  without  void  or  cbnjm.  Tnns  we  are 
naturally  led  ta  think,  froin-what  falls  within 
the  reach  of  our  obfervation,  in  this  fyftem  to 
which  we  belong.  For,  it  is  evident,  that,  if 
the  ordgr  of  ir*ea  only  had  been  created,  tiy; 


fc92      THE    BENEVOLENCE 

TDcm^  that  is  now  filled  with  the  inferior  rankt 
of  creatures,  would  have  been  a  v<iji  chajm. 
Men  would  have  multiplied  no  fafter  than  they 
do,  if  there  were  no  brutes  :  Nor  would  they 
have  been  better  accommodated.  One  of  the 
hrutal  fpecies  does  not  hinder  the  exiftence,  or 
increafe,  or  fupport,  of  another ;  but  there  \% 
both  room  and  fuitable  provifion  for  them  all. 
And  Ihould  jany  other  clafies  of  the  creatufes 
be  pitched  upon,  they  are  fo  conftituted  as  that 
there  would  be  room  Hill  for  all  the  other  or- 
ders. And  the  fame  reafoning  will  hold  goodj 
if  extended  to  all  other  fyflems.  There  are  vari- 
ous ranks  of  creatures  in  them  :  And,  perhaps. 
Otherwife,  they  would  riot  have  been  fo  full 
of  being  as  they  might  have  been. 

The  truth  is.  This  world  of  our*s  is  fo  con- 
trived,'  as  that  we  can  no  where  difcern  in  it 
any  void.  It  appears.  On  the  contrary,  by  meani; 
of  the  various  ranks  of  creatures, gradually  rinng 
in  perfe6lion  to  men^  the  higheft  order  of  them, 
to  be  perfe6tly  filled  With  being.  And,  if  there 
is  no  chajm  in  this  fyftem,  of  which  we  are  a 
main  part,  why  fhould  v/e  fuppofe  one^  in  the 
other  fyflems  conftituting  the  univerfe  ?  It  is 
far  more  reafonable,  from  the  analogy  of  nature, 
to  think,  that  the  gradation  ilill  goes  on  rifmg, 
in  other  worlds,  beyond  the  bounds  of  our  moll 
enlarged  imagination. 

And  what  though,  in  this  vail  diverfity,  there 
ihould  be  orders  of  beings  formed  for  happintfs 
(at  kaft  iu  the  firll  fta^es  of  their  pofTibie  ex- 

ifteace) 


t>V    THE    DEITY.         r^^ 

^ften-ce)  in  an  Imperfe6l,  low  degree  only  ?  I5 
it  not  iumckntto  anfwer,  that  no  capacity  for 
happinelSj  hov/cvcr  fmall,  fhould  be  excluded 
the  creation,  i'o  long  as  it  is  not  an  hindrance 
to  the  exiilence  of  other  gradually  rifing  capa- 
cities,  till  we  have  exceeded  all  conception : 
Efpecially,  if  it  be  added,  that  the  leaving  out 
any  capacity  for  happinefs,  however  diminutive* 
in  this  chain  of  beings,  will  proportionablv 
fubftrad  from  x\\t  fum  total  of  general  happi- 
'nefs  ;  which,  in  this  cafe,  would  not  be  fo 
igreat  as  it  might  have  been. 

The  fnort  of  the  caie  is,  the  creation  of  God, 
'by  means  of  this  diverfity  of  beings,  gradually 
•and  regularly  rifing  in  perfection,  even  to  the 
higheft  pofTible  degree,  becomes  a  mofi  perfeui 
and  contiguous  zvbole  ;  demonlirating  the  riches 
and  glory  of  the  Creator's  goodnefs,  far  beyond 
what  it  could  have  done,  if  the  continuity  had 
■been  broken,  by  the  non-exiftcnce  of  any  of  the 
ranks  of  creatures,  which  now  make  it  an  cib-^ 
Joint ely  full  and.  ivell-connecled  univerfe. 

It  miiy  add  both  light  and  force  to  the  prefent 
-argument,  if  I  juft  fubjoin,  That  the  various 
ranks  of  creatUx-es  are  fo  far  from  being  an  ob- 
ll:ru<5tion  to  the  exiflence  of  one  another, 
that  their  exiilence  in  this  multiform  be- 
flowment  of  it,  is  a  greater  hleffmg  than  it  would 
have  been,  if  they  had  exited  fmgly  and  alone. 
This  is  certainly  the  truth,  in  tact,  with  refpecl 
to  the  order  of  man.  The  exiilence  of  the 
ocher  clafies  of  beings  belo.w  him  B  it),  far  fro<n 
being  a  dilLTvice  to  him,  that,  if  they  had  not 
A  a  been 


*94      THE    BENEVOLENCft 

been  created,  he  mufl  have  enjoyed  exlflence 
without  many  of  the  advantages,  tending  to 
the  comfort  of  it,  which  he  now  pofTefies.  And 
this  is  moll  probably  the  truth,  with  refpe6l  to 
all  the  other  fpecies  of  creatures.  .  They  are 
placed  in  fuch  a  degree  of  fubordination,  as 
to  be  fitted  to  be  ufeful  to  one  another  :  In- 
fomuch  that  every  clafs  of  beings,  by  reafon  of 
this  fubfervient  diverfity,  enjoys  exiftence  un- 
der more  defirable  circumilances  than  it  could 
otherwife  have  done.  And  this  may  be  the 
real  truth  of  the  cafe,  throughout  the  whole 
compafs  of  percipient  exiftence. 

Another  confideration,   not   improper  to   bd 
inentionedj  in  proof  of  the  point  we  are  upon, 
is,  its  being  plainly  impcJ/iMe,  that  Tiny /ingle  or- 
der of  beings  could  be  formed  capable  oialltht 
goody    which  ma7iy  orders,    vs-rioufly   endowed 
with  faculties,  may  be  fitted  for  the  enjoym.entof. 
It  is  indifputable,  that  every  being,  of  whatever 
jrank,  whether  high  or  low,  muft  have  its  own 
proper  nature.     This,    we  at  once  perceive   to 
be  necefiliry,  in  regard  of  beings  that  have  ma- 
terial   bodies*      They   are  indeed  ranked  into 
dilFcrent  clafles,  on   account  of  their  different 
bodily  make.     And  a  difference  in  bodily  ftruc- 
ture    can  no  more  exift    in  the  fame  bodies, 
at  once,   than  they  can  occupy  different  pla« 
ces,  at  the  fame  time.     And,  as  different  or- 
ganizations of  parts,    in  perceiving  beings  that 
have  bodies,  are  intended,    among  other  .ufes, 
to  form  different  capacities ^  \x\  kind  fon^etimes^ 


OF    THE    DEITY.  t^^ 

as  well  as  degyee ;   it  is  plain,  that  beings  thus 
differently  organized  can  no  more  be  capably 
ot  jujl  the  fame  goocf'y  than  they  can  partake  of 
the  fanac  bodily  ftrufbarc.      And  the  fanne  is 
as     true   of    incorporeal    beings.     They    mud, 
in  all  their  different  claffes,  have  different  men- 
ial powers  :  Otherwife,  rhey  could  not  be  rank- 
ed into  different  orders.     And  tliere  is  no  rea- 
fon  to  think,  but  that  different  jnental  powers, 
as  well  as  bodily  ones,    fhould  ibrm  different 
(Rapacities  for  happincfsy  and  fucb^  mmy  times,  as 
cannot  exiHin  the  lan^  minds,  at  the  fame  time: 
The  confequence  from  all  which  is  obvioufly 
tliis  ;•— That  fhould  the  m  )ff  perfedt  order  of 
beings  be  created  that  could  be,   it  mufb  be  an. 
order  of  fome  certain   nature  and  conftitution, 
which  natui-e  could  not  be   capable   of  all  the 
different  powers  of  innumerably  various  natures,, 
fome  of  which,  at  leafb^  are  abfolutely  incorn-. 
patible  with  each  other..     And  if  no  fingle  or- 
der of  beings  could  be  endowed  with  the  various 
faculties  of  all'  natures,    it  is    impoffible  they 
frtould  be  the  fubjeds  of  all  the  various  degrees 
and    kinds   of  happinefs,    which  thefe  natures 
may  be  feverally  fitted  for,    and  capable  of. 

Perhaps,  it  will  be  obje61:ed  het^e>  though  no 
fingle  order  of  beings  could  be  capable  of  y^/,/? 
the  fame  happinefsy  which  various  orders-  might 
be  capable  of  5  yet  one  order  poffibly  might 
be  fo  formed  as  to  be  qualified  for  greater  hap-^ 
Binefs  of  another  dxA  more  perfe^  kind: 


1^6,     THE    BENEVOLENCE 

In  reply  whereto,,  it  ought  to  be  confidered'j. 
that  the  firfl  link,  in  the  chain  of  diverfifiei 
ftings  we  have  fuppoled,  is  the  ir.cft  perk6t 
order  that  can  be.  And  it  is  certain,  if  all  the 
happinefs  of  all  the  fubordinate  ranks  of  beings. 
be  added  to  the  happinefs  of  this  liigheft  order^^ 
xki^  Jum-total  will  be  oreater,  than  if  the  happi- 
nefs of  this  hiffheft  order  only  is  taken  into  the 
account.  And  the  flrength  of  this  reafoning 
will  li ill  increafe>  if  it  be  reniembered,  agree- 
ably to  Vvhat  has  been  already  cbferved,  that 
the  exigence  of  none  of  the  fubordinate  ranks, 
of  beings  is  any  obilriiclion  to  the  exiilence  of 
the  highell,  but  that  they  may  all  exifl:  together^ 
and  as  free  from  interference,  as  if  only  one 
of  them;  had  been  brought  into  exigence. 

Another  argument  nill,  to  the  purpofe  we  are 
upon,  is  this  ;  that  the  infinitely  benevolent 
Being  ought  always  to  be  fuppofcd  to  exifl  him- 
felf  in  producing  good,  witli  inteliigerice,  wife 
defigfi,  and  according  to  ion  e  method  diicover- 
ing  exquifite  iliill  and  contrivance.  A  m^yfte- 
rious  ibmething,  capable  of  happinefs  without 
faculties  fitted  for  fuch  an  end  j  or  actually  en- 
joying it,  without  regard  to  any  dated  method 
adapted  to  the  purpofe,  is  a  fuppofiticn  if  not 
im|)Cjrible  in  itfclf,  yet  entirely  dilfonant  from 
the  idea  we  entertain  of  good  wifely  commu- 
nicated. In  order  to  this,  there  miuil  be  facul- 
ties previoufly  created  and  contrived  for  the 
perception  of  this  good  ;  and  more  than  this^ 
it  mufl  be  the  efrc(5t  of  the  exercife  of  theie" 

faculties 


OF     THE        DEITY.  157 

faculties  upon  their  proper  obje6ls,  according 
to  foine  well-eilablifhed  conftitution.     And  in 
a  divcrfified  creation,  one  filled  with  different 
ranks  of  beings,  all  variouHy  endowed  with  ca- 
pacities fitted  to  make  them  happy,  i^ccording. 
to  dated  laws,  in  a  certain  degree  ;   I  lay,  ia 
fuch  a  creation  as  this,  there  may  be  a  manifef- 
tation  of  more  art  and  contrivance  in  difpcnHng 
good,  than  in  a  creation  in  which   one  order 
only  of  beings   fliould  have    exigence,  though, 
the  fkill  herein  difplayed  fhnuld  be  as  grea^  as 
it  could  be.     For   it  is  indeed  impoflible,  that 
(ill  the  methods  of  wife  contrivance  iliould  be 
difcovcr-ed  in  the  make  of  any  fmgle  order  of 
beings  v/hatever.     And  of  this  we  have  as  good 
proof  as  we  can  deHre  ;  beqaufe  it  is  evident  frora 
what  we  fee,  in  fa^t,  that  Ibmc  of  tbj/e  methods , 
are  of  fuch  a  nature  as  to  be  incompatible  with 
any  one  clafs  of    beings  that   can  poffibly  be 
made.     It  is  a  contradiftion  that  any  order  of 
beings  fhould  have  a  mental  llru6lure  only^  and 
yet,  at- the  fame  time,  poffefs  bodies  with  vari- 
ous organs  admirably  contrived  for  the  convey- 
ance of  ienfations  of  fuch  a  kind.     And  unlefs 
the  fame    beings   could  have  bodies,    and  noc 
have  them,  at  the  fame  time,  it  is  impolfibie  that 
the  whole  of  that  contrivance,  which  is  actually, 
difcovered  in  the  creation,  could  be  n.tanifeft- 
ed  in  the  make  and  circumrcances  of  any  one, 
order  of  beings  that  could  be  created.    So  that, 
bad  the  goodnefs  of  the  Deity  been  difplayed. 
towards  one  rank  of  beings  only,  however  ]:!cr- 


^9$     THE    BENEVOLEN€£ 

fed,  and  not  to  numberkfs.  orders  of  them,  va- 
rioutly  endowed  ana  litnated,  there  coujd  not 
have  been  thofe  amazing  dilcover'es  of  exqui- 
fitely  wife  contrivance  and  art,  which  are  now 
vifible  in  air  parts  of  the  creation  3*  obliging  us 
to  own  the  pertinency  of  thofe  words  of  admi- 
ration, Itoiv-  manifold'  are  thy  works i  0  Lord  i; 
Jn  wifdorn  haft  thou  made  them  all. 

Should  any  object  here.  Though  juft  the  fame- 
traces  of  wildonri  which  are  difcernable  in  the 
creation,,  according  to  its  prefent  plan,    could 
not  have  taken  place,    if  one  order  of  beings, 
only  had  been  made  j   yet  this  is  no  reafon  why 
an  order  could  not  have  been  made,  that  might 
have  difcovered  greater  fkiil  and  wifcr    con  ri- 
vance,  though  of  another  kind.,     it  may  be  fiif- 
ncient  to  return  a  like  anfwer  to  one  we  had" 
occafion   to  giye.  before,,  viz.     That  this   very 
order  of  beings  may  be  thehighefl  in  the  afcen- 
dinglcale  of  exiftence,  and  compleat  the  mani- 
fcflaticii  of  the  riches  of  JOivine  wifdom^  in  the 
tnamer  of'communicating  good. 

But  befides  what  has  been  hitherto  faid,it  may 
be  worth  while  to  enquire,  whether  much  of  the 
mod  valuabk  kind  of  good  could  have  been 
conimunicated,  had  not  the  creation  been  a  di- 
verftfiect  one,  like  to  that  which  really  exifts.. 
It  will  not  be  denied^that  inteliigent  moral  beings 
are  the  mod  noble,  and  formed  with  capacities 
for  the  higheft  good,  in  ^;W  as  well  as  degree. 
And  perhaps,  upon  examination,it  will  be  found, 
that  a  great  piirt  of  the  good  they  are  capable 

f  Vid.  Taylor,  p.  48,  of  his  Key..  oC   . 


Cf^'  THE    DE  ITY.  x^f 

of  Is  fo  ^ffbntially  conneflcd  with  a  dlverfified 
confticutian  of  beings  and  things,  as  that  they 
could  not  polTtris  it  but  upon  this  plan.  It  is 
certain-,  in  point  of  fa6t  that  the  intelligent 
fnoral  beings,  in  o-.ir  fvflcm,  do,  from  this  di- 
verfity,  receive,  according  to  eilablifhcd  laws^ 
thofe  numberlefs  ideas,  which  arc  the  fource 
of  all  thofe  acqjireiTients  in  knowledge,  which 
give  them  their  whole  intelkolual  pleafure.  And 
it  is  from  the  fame  diverfity  that  thofe  various 
relations  and  dependencies  anfe,  which  are  the 
foundation  of  tlieir  moral  difpojitlons^  and  give 
occafion  for  the  exercife  of  them,  in  infinitely 
various  fit  wa^s,  to  the  produdlion  of  all  the 
happincfs  they  are  capable  of.  And  there  ia 
reafon  to  think,  that  this  is  tlie  truth  of  fafb, 
among  all  intelligent  moral  beings,  in  all  worlds. 
I  Ao  not  mean,  that  their  ideas,  the  fpring  of 
their  intellectual  delight,  are  conveyed  into  their 
minds  in  jnft  the  fame  way  that  ideas  are  let 
into  our's  j  or,  that  the  relations  fubfifling  among 
them,  giving  occafion  for  moral  exertments,  ac- 
companied (^r  followed  with  high  pleafure,  arc 
precifely  the  fame  that  take  place  am  )ng  us :  But 
what  I  intend  is,  that  they  all  ^^^n^t  by  their 
ideas,  the  f>undati  -n  of  their  intelleftual  happi- 
nefsj  according  to  fome  c-.nflituti  n,,  wifely  con- 
trived and  adapted  to  fuch  a  porp:)fc  ;  and  that 
they  are  alf  ►  f  >  end- .wed,  and  fituatcdwith  refpe(5i 
to  one  another,  as  tha:  there  may  be  fit  occafi'jns 
for  the  exercife  uf  ihcW  moral  pozverSy  in  order  ta 
their  perceiv in fj  the  pleafurq  tha;  is.  proper  t^ 


%oo      THE    BENEVOLENCE 

•moral agents.  And.  it  feems  as  though  they  could 
not  othervviiCj  in  a  rational,  wife  way,  enjoy 
the  happinefs  that  is  fuited  to  fuch  kind  of 
•beings.  It  is  true,  if  the  happinefs  of  intelli^ 
'gent  moral  creatures  nnight  be  luppofed  to  con- 
fift  in  indolent  eafe,  or  a  meer  inactive  enjoy- 
ment of  exiftence,  there  would  be  no  room  for 
<3ifpute  upon  the  matter :  But  fuch  an  Epicu^ 
rean  fort  of  happinefs  ought  not  to  be  afcribed 
to  an  infinitely  wife  agent  as  its  caufe,  how- 
ever benevolent  ;  for  it  is  not  worthy  of  a  com- 
munication from  him.  Happinefs,  in  refpedt 
of  intelligent  moral  beings,  ought  always  to  be 
conceived  of  as  the  refult  or  intelligent  mvral 
powers,  regularly  exerted,  according  to  eftablifli- 
ed  lawsi  wifely  adjufted  to  the  nature  of  fuch 
beings.  They  ought  to  be  ccnfidered,  as  re- 
ceiving their  ideas,  not  by  imriiediate  infufion, 
but  in  conformity  to  fome  ftated  order,  mani- 
feiling  wifedefign  and  contrivance:  They  ought 
to  be  confidered,  as  making  a  regular  ufe 
of  their  intelletlual(d,c\\\tits  in  the  management 
of  their  ideas,  in  order  to  their  perception  of 
inielleBual  delight :  And  they  ought  alfo  to  be 
confidered,  as  fo  fituated  with  refpc6l  to  other 
beings,  as  to  have  proper  occafions  for  the  ex- 
ercife  of  their  moral  powers,  in  various  fit  ways, 
fo   as  to  enjoy   plealiire   herefrom. 

And  now,  in  a  diverfified  conftitution,  there 
is  room  for  the  conveyance  of  all  pofiible  ideas 
into  all  various  minds,  not  by  meer  impreffi- 
vn,  but  lu  ccrtaia  ways,  and  according  to  ftat-^ 


OF     THE    DEITY.  >2ot 

<fc3  laws,  manifefting    the  greatcfl  wifdom  and 
^efign  :  And  there  is  likewife  all  the  fcope  that 
^an  be  dedred  for  all  poiTibk  relations  and  de- 
pendences, from  whence,  according  to  the  ab- 
itrad  realbn  of  things,   may  arife  a  fitnefs  and 
propriety  in   infinitely    various    excrtments    of 
■moral  difpofitions-,  making  the  beings  pofiefTed 
of  them  wifely  and  rationally  as  happy  as  they 
tan  be  :  Whereas,  in  a  creation  of  one  order 
of  beings  only,  be  their  pcrfe6tion  as  great  as 
pofTible,  it  is  not  conceivable,   how  they  fliould 
hz  capable  of  that  happinefs  which  may  naturally 
and  wifely  reftilt  from  the  contrary  plan. 

There  is  certainly  one  fort  of  happinefs,  which 

1  efleem  a  confideration  fufRcient    of  itl'elf  to 

tear  the  whole  weight  of  the  prefent  canfe  :    I 

^ay,  there  is  one  fort  of  happinefs  (perhaps  the 

nobleft,  and  moft  God-like)  which    could  not 

liave  place  in  the  creation,  but  upon  fuppofiti- 

on  of  its  being,    in  Ibme  meafurc,  a  diverfificd 

one .     What  I  mean  is,  that  if  there  had  been 

one  order  only  of  beings,  equal  in  perfedion  and 

happinefs,  there  could  not  have  been  the  flca- 

Jure  that  is  the  refult  of   the    communication  of 

pod.     For  it  is  only  upon  the  plan  o( diverjity 

in  beings,  that  one  creature  can  be  the  objed: 

of  another's  beneficence.      Reduce  the  creation 

to  2i  perfect  equality^  and  all  participation  oftha*: 

parr  or  the  Creator's  happinefs,  the  communication 

of  goody  is,  at  once,  nccelfarily  dellrjyed.    For 

where  the  fame  perfection  and  happinefs,  botli 

in  kind  and  decree,  is,  at  all  times,  equallv  pof- 

B  b  fefied 


iio2       THE   BENEVOLENCE 

feiTed  by  all  beings,  it  is  evident,  that  good  can- 
not  poflibly  be  ccmirunicated  from  one  to  ano- 
ther.    And  can  it  be  imagined  that  the  Deity 
-would  pitch  upon  a  plan  ft.r  the  ccmmiunicaticn 
of  good,  which  would  render  it  impradicable  f{>r 
any  cf  his  creatures,  either  to  reienrble  him  in 
that  which  is  his  greatefi  glcry,  or  to  partake,    in 
any  m-eafure,  of  that  which  is  his gr eat ejl  pie nfure} 
There  is  no  truly  benevolent  miind,  but  will 
readily  be  leconciled  to  a  diverfjy  in  beings,  ra- 
ther than  the  fleal'ure  cf  communicating  good  ^iO\A^ 
be  excluded  the  creation  :  And  exck:ded  it  muft 
be,  if  there  is  not  fume   mverfjy.     Upon  any 
other  fuppofitii:  n,  not  one  being,  in  the  creation 
could  be  the  cbjccl  of  an'  ther's  beneficence  ; 
and  confeqiently,    the   noblefl  and   mofb  truly 
divine  pleafure,   that   which    arifes  frcm    doing 
gGodj  could  not  have  place  in  the  whcle  circle 
oT  exifling  creatures.      So  that  it  is  evident,  a 
diz'erfity  of  beings    is  fo  far    frcm  being  r.n  ch^ 
jetTicn  againft  infinite    benevolence^  that  it  really 
iiows  from  it  as  ics  proper  caufe.     There  cculd 
not  have  been  the  manifeftation  of    fo   much 
goodnefs,  if  there  had  not  been  Jcme  diference 
between   the    creatures  brought  into  exiftence. 
And  the  leafb  attention  will  obvicufly  lead  any 
one  to  determine,  that  if  goodnefs  may  be  the 
c  aufe  of  any  diverfity    at  z\\,     no   fiop    can    be 
made,   without  contifui-i-fj;  it  down,   through  all 
varietv  of  orders,  fo   long  as  the   balance  fhall 
turn  in  favor  ofhappinefs,  or,   in  other  words, 
fo  long  as  cxiilcncc  can   be  called  <i  ^ocd,  and 
pronounced  ^tV/cr  tljan  iiQt  to  he,  I 


OF    THE    DEITY.  jo^ 

I  fh all  only  fubjoi'n,  upon  the  whole,  that  we 
know  not  but  thofe  beings,  who  arc  the  perci- 
pients of  happineis,  in  the  lovvelt  and  molt  iin- 
perfedl  degrees,  may  be  defigned  for  a  much 
higher  Hate  of  exitlencc^.  This  may  be  pofTible 
to  the  power  and  wifdom  of  the  infinitely  be- 
nevolent Creator  ;  and  that  he  has  not  a6tu- 
ally  made  provifion  for  it,  in  the  plan  upon 
which  he  intends  to  operate  for  the  general  good, 
is  more  than  any  one  can  pretend  to  d^termJne. 
It  is  highly  probable  from  reajori  only,  and  cer- 
tain from  revelatiany  that  man,  thojgh,  at  pre- 
fent,  one  of  the  loweil  inielle^fual  moral  beings, 
is  yet  defigned  for  exalted  perfeftion  and  hap- 
pinefs.  He  is  now  in  an  zVz/^wr  itate,  compared 
with  what  this  may  be  introductory  to.  And, 
for  all  tiuit  can  be  proved  to  the  contrary,  he 
may  go  on  in  intelle^ual  and  moral  attain- 
ments, till  he  has  reached  as  great  perfedlion, 
and  is  poflefled  of  as  great  happinefs,  as,  at 
prefent,  comes  to  tli«  fliare  of  any  of  theranks 
of  created  beings:  Though  they  alfo  may  be 
fuppofed  to  be  gradually  rifing  in  perfe6tioa 
and  happinefs,  in  proportion  to  x\\t\T  greater  ori- 
ginal capacities  j  fo  that  the  diftance  will  fliir 
be  preferved  among  the  various  orders  of 
creatures,  and  go  on  to  be  fo,    forever. 

II.     I  now  f)roceed  to  t^t  feccnd  objeftion,. 
taken  from,  thofe  moral  difordcrs,  which,  it  is- 
pleaded,   could  not  have  exiftence  in  the  crea- 
tion, if  it  was  produced  and  governed  by  art- 
iniiaitely   holy  and  baievoknt    being;      Suar  ^^ 


204       THE    BENEVOLECE 

Maker  and  Ruler  cf  the  iiniverfe,  it  h  faid,, 
mud  have  taken  efFe6tual  care  for  the  preven- 
tion of  7noraI  evil,  and  the  iinhappinefs  arifmg; 
therefrom.  It  cannot  be  iuppofed,.  that  a  be- 
ing infinitely  averle  from  mordl  impurity  would: 
have  fuffci-ed  the  works  of  his  hands  to  be  de- 
filed with  it.  It  cannot  be  imagined,,  that  aa 
infinitely  benevolent  Being  v/ould  have  left  crea- 
tures of  his  own  forming  to  fuch  immoral  condu6b  . 
as  would  refledl:  diihonor  on  his  goodnefs,  by^ 
bringing  unhappinefs  and  miiery  into  a  world: 
of  his  contriving  and  making?  It  is  net  pofli- 
ble  that  fuch  a  being  as  the  Deity  is  reprefentedi 
to  be,  fhould  place  his  creatures  in  circum- 
flances,  wherein  they  might  pervert  their  prw- 
ers,  and  involve  themfelves  in  ruin.  Thefe 
things  cannot  be.  They  are  not  worthy  of  an- 
infinitely  holy  and  gccd  Gcd  :  Eipecially,  if  it 
be  confidered,  that  the  exifbence  cf  mcj-al  evil; 
cannot  be  conceived  c  f  witliout  'permijpicn,  at 
lead:,  from  the  Deity  :  Nay,  it  cannot  be  fup- 
pofedj  but  that  he  muft  have  forejecn^  net  cnly 
the  fcjfihility y  but  the  high  prchahilitVy  of  its 
taking  place  in  the  world  ;  and  yet  he  fuffered 
it  to  do  fo  :  Yea,  fo  far  was  he  from  prevent- 
ing it,  that  it  feems  as  though  feme  of  the  meft 
important  meafures  of  his  C(^ndu6t  were  fcrmed^ 
ii])on  the  fuppofition  of  its  a^ual  being  in  the 
univerle. 

This  is  the  objedion  urged  at  large,  and,  I 
think,  in  its  full  force,  againft  the  creation  and 
government  of  an  infinitely  holy  and   benevo-v 

knt 


OF    THE    DEITY.  toj 

lent  Being.  And  it  is  far  from  being  a  trifling 
one.  Had  it  io  been,  fuch  niiiiibers  of  phil  j- 
fophers  and  divines,  in  all  parts  of  the  world, 
would  not  have  employed  fo  much  of  their  time 
and  pains  in  order  to  remove  it.  And  it  is, 
perhaps,  a  difiiculty  that  cannot  he  perfectly  re- 
moved, in  the  p^efent  flate  of  human  faculties* 
But  this  is  no  proof  that  it  cannot  be  done.  Ic 
ought  to  be  remembered,  that  we  men  are  but 
a  low  order  of  intelligent  creatures ;  and  what 
wonder  is  it,  if  that  fhould  be  a  difficulty,  and 
an  infuperable  one,  to  us,  which  may  be  none 
at  all  t.)  a  iupsnor  order  of  beings.  It  is  a  cer- 
tain fact  that  miral  evil  c-xifls  in  our  world  ; 
and  it  is  as  certain  a  truth,  that  God  is  infi^ 
nitely  benevolent.  And  fhould  we  find  our- 
felves  unable  to  point  out  fo  clearly  and  fully, 
as  we  might  defire,  the  confnlency  betv/eea 
this  fa61:,  and  this  truth,  we  may,  notwithfland- 
jng,  keeping  within  the  reach  of  our  faculties, 
g)  io  far  as  to  fay,  and  upon  rational  grounds, 
that  wliich  may  be  fufficient,  if  not  to  filence 
all  objeclion,  yet  to  fatisfy  ourfelves,  that  mo- 
ral evil  may  exift,  and  the  Deity  at  the  fame 
time  be  infinitely  benevolent.  Let  it  then  be 
cbferved, 

Though  the  being  of  moral  evil,  in  our  world, 
is  n^t  denied  ;  it  may  have  been  exaggerated. 
A  great  deal  of  this  kind  of  diforder,  it  is  rea- 
dily owned,  we  are  acquainted  v/ith  ;  but  not 
fo  much  as  has  been  pretended.  If  we  may  be- 
lieve the  reprefcutations  of  fjine,  this  world,  by 

reafun 


to6      THE    BENEVOLENCE 

reafbn    of  the    vices,    of  all  kinds,  which  are- 
almoll  univerfally  committed  in  it,  is  little  bet- 
ter than  hell  itfelf,.     But  it  is  not  fair,    in    ma- 
king an  eftimate  of  the  corrupt    ftate  of  the 
w^rld,  to  enumerate  all  the  horrid   immoralities 
which  h  ave  been  perpetrated,  at  the  fame  time 
overlooking  the   many    fhining  virtues   which., 
have  adorned  the  character  of  multitudes.    The- 
greateft  vices  can  be  matched  with  as  great  vir- 
tues.    Iffunehcive  funk  their  ?;;d?r^/:  powers  fo 
as  to  become  capable  cf  the  bafeft   and  viitft 
a6li  ns  i     others  have  in iprcved  them    fi  as  to 
exhibit  a  rruly  God-like  temper  and  Cvinduct. - 
And,  it  may  be,  notv/ithftanding  the   out-cry 
that  is  made  of  the  wickednefs    of  the  world, 
if  a  jufl  comparifon  could  be    made,    it  wouldL 
be  found,    that    it  is  far  more  than  balanced 
with  the  good  that  is  in  it  of  the  jf^oral  kind. 
Bur  however  this  is,  it  is  not  difowned  that  there 
are  mor'al  difjrders  in  the  world,  and  many  of" 
tliem  too,  and  of  various  f  ^rts  :    Nor  is  it  pre- 
tended, that  this  has  not  been  the   cafe  in  all 
ages  ;    though   it  is  very  evident,   that  in  /ome 
they  have  not  prevailed  to  fo  great  a  degree  as. 
in  others. 

And  now,  that  I  may,  in  as  clear  a  manner 
as  I  p  jffibly  can,  offer  what  may  be  proper  ia 
order  to  account  for  this  appeara?tcey  and  recon- 
cile it  with  perfe6b  wifdom  and  goodnefs  in  the 
great  Creator  and  Governor  of  the  univerfe,  it 
may  be  neeefTiiry  to  obferve,  that  the  evil^  fpe-- 
cified  in  the  objeftionj  and  csWcd morale  includes 

it 


Of    THE    DEITY.  ^of 

in  It  two  things,  irregularity  in  the  beings  (Char- 
geable with  it,  and  corjequent  unhappinc/s  as  the 
fruii  there  >f,  either  by  the  conftitiition  of  nature^ 
i^x  pofitivc  infiitlicn  from  x[\^  Deity.  And  I  ill  ail, 
accordingly,  be  diftinct  in  fpeaking  to  each  of 
their». 

As  to  thcfrrjl ; — The  very  fuppofition  of  mo- 
Yal  irregularity,  as  diilingiiillied  from  natmaly 
and  meaning  the  fame  thing  with  vice  or  wic" 
kednefsy  is  eirentially  conne6led  with  free  agency, 
in  the  beings  upon  whom  this  guilt  is  failened. 
Its  nature  indeed  confifts  in  wrong  determinations^ 
and  dijorderly  conduct,  which  yet  are  voluntary y 
and  argue  a  wilful  mifapplication  of  moral  and 
rational  powers.  And  as  this  is  the  trae  notion  of 
irioral  irregularity ,  in  contradifl:in6lion  to  mecr 
weaknefs  and  impcrfe^ion  in  caufes  that  are  inca- 
pable of  blame  :  I  fliy>  this  being  the  true  idea 
of  this  firft  part  of  moral  evil,  free  agents  them- 
felves,  and  not  the  Deify,  are  th(^  fole  and  pro- 
j)er  authors  of  it.  It  takes  rife  intirely  froin 
them,  and  would  not  have  been  but  for  their 
corrupt  choices,  and  voluntary  perverfion  of  fa- 
culties, which  they  might  have  employed  to 
wife  and  good  purpofes.*  And  Aiall  the  Deity 
be  charged  with  want  of  goodnefs,  for  that  which 
is  not  the  work  of  his  hands,  but  a  produc- 
tion wholly  owing  to  the  creatures ;  infomucli, 
that  it  could  not  have  exilled,  had  not  they 
abufed    the  powers  he  was  pleafed  to   endow 

them 

*  Vld.  A  thoufT^t  in  Hiitchefon  on  vice  being  tli€  dcgcneraqr 
ff  pov/ers  clvligiKu  fur  ^'W. 


^6i      TttE    BENEVOLENCE 

them  with,  perverting  their  defign  and  teii* 
dency,  and  by  this  means  bringing  unhappi- 
nefs  upon  themielves,  and  confuiion  into  the 
world. 

But  could  not  the  Deitji  it  will  be  here  faid, 
have  prevented  this  abule  of  liberty,  and  per- 
verfion  of  moral  powers  ?  And  if  ht  €ou-id  h3.vc 
prevented  this  mifchief,  how  comes  it  to  pafs 
that  he  did  not  ?  And  how  can  his  not  taking 
this  care  be  reconciled  with  his  charadler  as  in- 
finitely holy  and  benevolent  ?  In  anfwei  where- 
to>  I  fee  not^  I  confefs,  but  the  Deityy  if  infi- 
nitely holy  and  benevolent,  muft  have  pervented 
this  moral  diforder,  if  be  could  have  done  it,  Only^ 
let  it  be  remembered,  when  I  h.yjfhe  could  have 
done  it,  I  fpeak  not  fo  much  of  a  natural^  as 
fnoral  ability ;  an  ability  invariably  guided,  in 
all  its  exertions,  by  perfedl:  wifdom,  and  in  exadt 
conformity  to  the  abflradi  reafon  and  fitnefs 
of  things.  And  it  fliould  feem^  as  though,  in 
this  fenle,  it  was  not  within  the  power  of  the 
infinitely  benevolent  Caufe  of  all  things,  to  have 
prevented  moral  defedlion^  If  it  was,  v/hat 
imaginable  reafon  can  be  alTignedj  why  it  was 
not  a6lually  done  ?  And,  in  what  poflible  Way, 
can  the  non-preventicn  of  it  be  reconciled  with 
that  goodnefs,  which  is  attributed  to  the  Deity 
as  an  effential  character  ?  Whereas,  if  he  could 
7Jct  prevent  it,  in  confiftency  with  ivije  ixnd  ft 
condud,  it  is  a  good  reafon  why  he  did  not  da 
it  ;  and  he  may  notwithflanding  be  fairly  and 
jullly  acknowledged  as  an  infinitely  benevolent 

bduL% 


OF    THE    DEITY.         1:09 

being.  And  that  this  is  the  real  truth  of  the 
tnatrer,  it  fliall  now  be  my  bufinefs  to  fhow. 
In  order  whereto,  let  it  be  obfervcdj 

If  th-Z).;i/y  could  hive  prevented  the  abufe  of 
*moral  liberty,  it  miifl  have  been  in  one  of  thefe 
three  ways,  either  by  not  giving  free  agents  a 
place  in  the  fcalc  of  beings  ;  or  by  making 
them  fo  perfed  6s  to  be  incapable  of  any 
v/rong  condud  ;  or  by  interpofing,  at  all  times, 
^s  occafion  might  require^  to  hinder  the  m'lfuje 
'of  moral  powers,  in  beings  that  poflefs  them, 
either  in  a  higher  or  lower  degree.  Thefe  are 
the  6nly  conceivable  ways>  in  which  the  Deity 
can  be  fuppofedto  haveitin  his  power  to  prevent 
fnoral  d  i  ford er  in  the  creation.  And  will  any  fav, 
that  he  7nuft,  if  infinitely  benevolent,  in  one  or 
other  of  thefe  ways,  have  certainly  prevented  it  ? 
So  far  is  this  from  being  capable  of  proof,  that 
there  is  good  realon,  on  the  contrary,  to  think, 
it  w^s  naturally,  or  morally  impoffible,  that  he 
Ihonld,  in  either  of  them,  have  done  it. 

As  to  the  firft  j— The  not  giving  free  agents 
a  place    in  the    fcale  of    beings    would    have 
been  a  grofs  refleclioil  upon  the  henevcknce  of 
the  Z).7Vj,  indead  of  making  way  for  its  bright- 
er difplay.     For  the  qncintim  of  good,   capable 
of  being  communicated,  would,  upon  this  f  •  )- 
pofition,  have  been  greatly  kllened,  and  indeed 
reduced  to  a  very  pittance,compararively  fpeak^ 
ing  :    And  the  good  enjoyed  would  have  been 
of  the    loweil    and  moll    imperfed  kind  i-x). 
For  there  is  no  pleafure  like  that  whic'i  js  in'el- 
C  c  Uuluul 


£10     THE    BENEVOLENCE 

leaual  and  moral;  none  fo  noble  and  divine  hi 
its  nature,  none  fo  latisfying  to  the  fiibje^ls 
of  it.  Befidesj  if  there  v/cre  no  mortil  agents 
cxifting,  there  could  be  no  way  for  the  Deity 
to  manifefl  liis  moral  glory,  which  is  his  great- 
eft.  He  might,  it  is  true,  by  creating  and  go-^ 
verning  an  unintelligent  world,  or  creatures  in  it 
endowed  with  intelligence  in  fo  low  a  degree  as 
to  be  incapable  oi moral  conduCl:^  difplays  in 
a  mealure,  both  power,  and  contrivance,  as 
well  as  goodnefs ;  but  he  could  make  no  mia- 
nifeilarion  of  holinefs  or  juilice,  or  thofe  mo- 
difications even  of  goodnefs,  m.ercyj  forbear- 
ance, long-fuffering,  forgivenefs.  If  there  was 
no  free  agency,  there  could  be  no  virtue,  nor 
any  of  that  fublime  happinels,  which  miay  be 
the  refult  of  it.  There  could  notj  in  one  word, 
be  any  fucli  thing  as  moral  gcjermnent,  with- 
out which  the  richeft  difplays  of  the  moft  ami- 
able perfeclion  could  h^ive  no  place  in  the 
creation.  And  Vv'ould  it  now  have  been  for  the 
honor  of  the  Deity  to  have  \vithheld  the  blef-* 
fing  of  77io'/al  liberty,  by  not  giving  exiftence 
to  free  agents  ?  Can  it  be  thought//,  that  fuch 
an  intelligent  moral  ngent,  as  God  is,  fl'iould 
create  beings,  but  with  fuch  ^onftitutcd  pow- 
ers, as  that  in  tlie  whole  circle  of  exifltncc, 
tlicre  fnould  be  no  living  images  of  himfelf,  no 
creatures  made  capable  of  that  intelligent  moral 
condu^l,  or  of  that  rational  moral  liappincfs^ 
whirh  coH'pleat  his  charadler  as  a  moft  glori- 
ouii  and  blciTcd  Being  ?     Is  it  reafonable  that 

ths    • 


OF    THE        DEITY.  211 

the  high  privilege  of  moral  intelligence  fhouJd 
be  excluded  the  creation?  That  no  being  ihoukl 
be  made  capable  o^  virtue,  and  that  truelt  kind 
of  happiaefs  which  is  the  refuk  of  it  ?     Will 
any  fay,     ir  is  better  there  fhoidcl    be  no   free 
agency,  than  that  beings  fhould  be  liable  to  abufc 
it  ?  This  cannot  juilly  be  pleaded  ;  for  \^ free 
agents  are  liable  to  abufe  their  liberty,   they  are 
ahb  capable  of  making  a  good  ufe  of  it,    to 
their  confcquent,  nnfpeakable  happinefs.     And 
can  it  be  thought  righr.>  that  fo  glorious   a  ca- 
pacity  for  happinefs  as  free  agency^    flioiild  be 
totally  withheld    from  all  beings,     becaufe  ic 
mi^ht  poaibly  have  been  perverted  in  its- ten- 
dency ?     What  though  f  )me    fhould  abufe  in, 
might  .not  others   make  a  wife  improvement  of 
it  r  And  why  fhould  this  be  prevented  ?    Why^ 
put  out  of  their  power,   by  the   non-hefiowment 
oi  freedom  of  choice  ? 

It  is  true,  if  the  gift  of  liberty  was  likely-, 
upon  tlie  whole,  to  produce  more  moral  evil 
than  good,  it  wjuld  be  a  fulHcient  reafon  v/hy 
it  fliould  be  withheld..  But  there  is  no  folid 
ground  on  which  to  build  fuch  a  fuppofition. 
It  may  be  juftly  queltioned,.  whether  this  is 
the  cafe,.,  even  in«  this  world  of  our's,  where 
moral  freedom  is  enjoyed  but  in  a  low  and  im- 
perfe.t  degree:  Much,  lels  may  it  be  thought 
to  be  fo,  in  other  vxords,  among  fuperior  orders 
Q^  intelligent  moral  hizmg^,.  Perhipsi,  taking  in- 
to confideration.  all  the  ranks  of  this  kind  c£ 
bein^js,  in  all  parts  of  the  creation,  but  a  feu). 

comparatively 


^ 
^ 


212     THE    BENEVOLENCE 

comparatively,  have  mifufed  their  moral  freedom^ 
To  be  lure,  it  is  not  known  to   be  otherwile  ; 
and  tliercfore,  for  all  the  proof  that  can  be  given; 
to  the  contrary,  the  effed  of  moral    and    intel- 
lectual endowment  may  have  been  the  happinefs. 
of  the  creation,    inconceivably  beyond  what  it 
could  have  been^  if  thefe  endowments  had  not 
been  beftov/ed.    And  fnould  this,  be  the   truth 
of  fad,    as    it  may  be,  can  it   be  thought   fitj, 
that  {o  much  happinefs  fliould  never  have  been,, 
by  not  giving  exiiience  to  free,  agents  at  aU,  be^ 
caufe  feme  have    foolilhly    mifimproved  their 
moral  liberty  to  their  ov;n  difad vantage  \     It 
cannot,  with  any  reafon,  be  pretended. 

But,  it  will  be  faid;,  could  not  the  Deity  have 
made  all  fi^e  agents  Jo  ferfe^  as  to  be  incapa-^ 
bU  of  wrong  condii5l  ?  This  is  the  fecond  v/ay,  m 
which  it  is  imagined,  that  he  might  have  pre- 
vented moral  evily  and  would  have  done  it,  if 
he  had  been  infinitely  benevolent.  To  vyhicli 
it  may  be  rcplyed  as  follov/s. 

That,  if  all  free  agents  had  been  mad'e  with 
fuch  ferfetJ  moral  powers,  as  is  here  fuppofed> 
it  muft  iiave  been  an  unavoidable  bar  to  that 
divcrfity  in  the  creation,  wliich,  as  has  becrt 
akeady  proved,  is  fo  far  from  lelTening  thequan- 
tity  of  communicable  good,  that  it  really  makes 
way  for  a  richer  and  fuller  communication  of 
it,  upon  the  whole,  than  would  otherwife  have 
been  poffible.  And,  was  there  no  other  rea- 
fon, this  mufl  have  been  efiedunl  to  re  A  rain 
tlic  infinitely  benevolent  Deity ^    from  making 

all 


OF    T  FI  E    DEITY.  213 

all  beings  fo  nearly^  equal  in  their  rational  and 
moral  powers. 

But,  letting  this  pafs  for  nothing,  it  may  be 
]ufl:ly  qucllioned,  whether  the  creation  of  intel- 
ligent beings  Jo  j'Crfeol  as  to  be  incapable  of  mij- 
€onduoly  is  not  an  impoffibility  in  the  nature  of 
things.  For,  fliould  we  fuppofe  creatures  as 
perfect  as  they  can  be,  they  would  yet  be 
fnite  :  And  how  intelligent  moral  beings  that  are 
fnite  fhould  be  wholly  incapable  of  becoming 
faulty,  in  any  kind,  or  degree,  is  beyond  all 
conception.  It  is  certainly  more  reafonable  to 
think,  that  the  infinitely  perfe6t  Being  is  the 
mily  one  that  can  be  ahjolutely  impeccable.  For  he 
only  can  fee,  at  once,  all  the  poffible  connecti- 
ons of  ideas,  and  unerringly  know  what  is  righc 
and  fit  in  all  cafes  whatever  :  And  he  only  is 
immutably  and  everlaflingly  difpofed  to  ehufe 
and  a6l  according  to  the  truth  and  realbn  of 
things. 

But,  fhould  it  be  fuppofed  naturally  pof- 
fible iox  free  agents  to  be  at  once  created  fo  per- 
fect as  that  it  could  not  be  that  they  Ihould 
err  in  choice  or  behaviour^  it  will  itill  remain  a 
queflion,  whether  it  be  morally  poTible,  i.  e. 
pofl'ible  in  confiftency  with  wife  and  tr  condu6t 
in  theDeity  ?  And,  perhaps,  thus  morally  Ipeak- 
ing,  it  is  not  pofilble.  This,  it  is  probable, 
may  feem  a  paradox  to  fome  ;  but  there  are 
reafons  for  its  fupport,  which  are  jullly  con- 
clufive  ;  though  they  fliould  not  amount  to 
ftricl  demonitration,    • 

So 


ti4      THE    BENEVOLENCE 

So  far  as  our  knowledge  extends,    it  is   cei> 
tain,  in  point  of  fad>  t\\2it  wtelli^mt  tnoral  be-^ 
ings  are  not  when  xh^yfj^ft  come  into  exiftence, 
either  fo  perfc^  ov  happy  2iS  they  in  ay  be,   and 
indeed  cannot  but  be,  if  the   tendency  of  their 
faculties  is  not  obflru6led.    They  are  fo  for.red, 
ibme  of  them  atleail,  as,  to  be  capable  of  pro^ 
grefs,.  both  ia  perfe6lior>  and  happineis,    to  a 
very  high  degree   :     Which  progrefs    is    very 
much  dependant  on  thejafelves,    the  ufe  they 
make  of  their  implanted  powers,,  and  the  pains 
they  are  at  to  cultivate  and  improve  them.  Thus 
it  is  with  7nany  the  higheft  intelligent  moral  agent 
we  are  particularly  acquainted  v/ith.    His  facul- 
ties, at  firO:,  are  feeble,  and  not  to  be  exercifed 
but  in  a  low  degree  :  Yet  they  are  fo  made  as- 
to  be  gradually  capable  of  enlargement,    even 
beyond  what  could  have  b/en   imagined,   if  It 
had  not  been  for  experience.    And  this  enlarge- 
ment is,  in  a  great  meafure,  though  not  v/hclly,. 
dependent  un  himfelf :  inf  much,  that  he  wirl 
be  m  re  -  r  lefs  perfeft  and  happy,   both  as  an 
intelligent  and  moral  being,  in  pnp  rti>  n  to  the 
life  he  makes  cf  his  faculties.    Neither  the  per- 
fecli  n,  n  r  happinefs,  he  is  capable  of,  is  c  m- 
municated  to  him  independent  <.f  his  own  choice, 
and  conduuf^  but  in  connexion  therewith,  or  in 
C)nfequeoce  thereof,  and  as  a  reward  tliercfrr. 
If  he  makes  a  wife  and  good  improvement  of  the 
powers  he  is  end  »wed  with,    he  will   reap  the 
advantage  of  his  pains  in   corr^lpjnding  attain-, 
meats  in  perfection  and  happinefs  :  Whereas,  if 

he 


of     THE    DEITY.  o.il 

h^  takes  no  care  to  cidtivate  his  faculties,  the 
Cyfcd:  will  be,  their  reni?.iiiing  in  a  low,  imper- 
fed:  (late  :  Nay,  luch  is  the  conititution  of  hia 
tiatare,  as  we  may  fee  afterwards,  that,  by  mif-* 
improving  rliem,  he  may  not  only  check  their 
growth,  bjt  bring  them  into  a  declining  con- 
dition, lb  as  that  they  may  become  gradually 
unfit  to  yield  him  any  frait  but  that  of  unhappi- 
n^fs  and  mifery. 

I'his  is  the  troth  of  fad,  refpeding  the  high- 
cfb,    if  not  the  (?/7/y,  order  of  intelligent  moral  be- 
ings,   in  this  world.     And  the  fad,  fo  far  as  we 
are  able  to  judge,  is  perfedly  agreeable  to  what 
is  wife  and  fit  m  the  reafon  of  things.     As   the 
beings,  we  are  fpeaking  of,  are  made   capable 
of    happinefs,     in    confequence    of    their  own 
choice  and  co?iduuf,  and  in  proportion  to  the  re^ 
gularity  therein  difcovered,  what  more   juft  than 
its  dependence  thereon  ?    In  what  niore   proper 
"s^ay  could  wife,    though    infinite,    benevolence 
communicate  happinefs  to    then;  ?     Wiiat  un- 
fuitablenefs  is^  there  jn  mvaking  happinefs  theif 
own  acquifition,  tlie  fruit  of  dieirown  induilry  ? 
What  reafonabie  beings  v/ould  not  chefe  exilt-- 
ence  upon  thefe  terms -?  And  who  will  fay,  thac 
they  would     make     an    unwile    choice  ?      It 
is  certain,  this  method  of  communicating  b.ap-* 
pinefs  77iay   be    the    wijeji  and  heft  ;    and  that 
glorious  intelligent  Being,  who    perfectly  ^c^s 
the  fitnefs  of  things,    in  all  pofuble  connexi- 
on,   may  know  it  to  be  fo  :     And  lh;.uld  this 
be  the  cafe,  as  cannot  be  difproved^  it  was  not 

poflible 


$.\6       tHE  teENEVOLENCfi 

pofTible  for  him,  acting  morally,  or,  in  othc? 
wordS)  as  an  hitelligent  'u;//*^  agents  to  have  com^ 
miinicated  it  any  other  way. 

Arid  this  reafoningj  if  extended  to  the  other 
ranks  of  free  agents,  in  other  worlds^  will  equal- 
ly hold  good.  It  is 7?/ and  right ,  in  true  rea- 
fon,  that  they  alfo  fhould  be  lb  conftituted,  as 
that  their  perfedlion  and  happinefs  fhould  not  be 
comiDunicated  with  their  beihffs,  but  made  to 
depend,  in  fome  fuitable  meafure,  on  the  wife 
and  regular  exercife  of  their  powers  :  The 
coiifequence  of  which  muft  be  their  Uahlencfsy 
in  commion  with  mankind,  though  in  various 
degrees,  ac^cording  to  their  various  capacities 
and  circumftances,  to  a  vchiniary  'pevcerficn  of 
their  faculties.  This,  I  fay,  appears  to  an  at- 
tentive mind  the  fitteft  method  of  communi- 
cating good  to  reafGnable  moral  beings  :  And 
the  Deity  perceiving  it  to  be  fo,  may  have  all 
along*  obfervcd  this  rule,  in  the  beilowment  of 
iti  Nor  is  there  a  knoivn  fauf  to  the  contrary, 
in  the  whole  creation  :  Though^  if  we  may- 
give  credit  to  the  writings  called  facred,  tlierd 
is  a  fact,  relating  to  foiiie  of  the  intelligent  be- 
ings, in  other  worlds,  which  perfeftly  coincides 
with  this  method  of  difpenhngjhappinefs.  For 
we  there  read  of  the  '  angels  which  finned/  and 
of  the  ^  angels  which  kept  not  their  firft  ef^ate  / 
which  account  of  thefe  moral  intelliiences  does 
not  confjfl:  with  their  being  created  happy,  in- 
dependent of  their  own  virtuous  conduct,  but 
fuppofcs  the  contrary  ;  Obvioufly  leading  to  the 

thought, 


OJF    THE    DEITY.  117 

\1idught,  that  they  were  made,  as  w^  are,  capable 
of  happinefs,  but  yet  liable  to  a  "joluntary  Jeff- cor - 
yupt'iGH.  And  all  the  ranks  o( moralbcing^  might  h^. 
;creatcdinlike  circumftances:  And,I  will  add,;;?///? 
•"have  been  fo  created,  if  this  y^Asmoft  zvife,  and//, 
•as  we  have  (ctn  there  is  reafun  to  think  it  was, 
and  no  proof  can  be  given  to  the  contrary. 

Not  but  that  there  are  free   agents y  v/ho  may, 

before  this  time,  have  got  beyond  any  probablt 

'danger  of  7norai  defection.     And  this   may  be 

the  cafe,  feven    of   men,    in  fome   other  date  ; 

■though  fo  inferior  an  order  o^ intelligent  beings. 

^But  then,  this  freedom  from  dano-er  ought  to  be 

confidered,  as  owing,  not  to  the  perfedion  of 

their    faculties,   as,    at  firft,    communicated  to 

■them  ;     but  partly  to  the  Jlrcng,  habitual  turn 

that  has  been  given  them,  by  wife  and  regular 

'cxercife  ;     and  partly,    though  principally,   to 

'the  flip erint ending  influence  of  the  Jjeity^  who  may 

•think  it  //  and  wife,  after  fuitable  trial  and  im- 

frovement,  to  preferve  them  from  all  faulty  con- 

duiV,  fo  far,  at  leafl,  as  that  they   fliall  never 

fall  from  the  perfe6lion  and  happinefs  of  their 

prefent  (late. 

But,  before  intelligent  moral  being',  have  gone 
through  lome  (late  of  trial,  wherein  th<:y  have 
made  the  happinefs  proper  to  their  natures,  their 
O'ivn  choice  \  and  have  fo  conducltd  theinfelves 
as  to  be  worthy  of  it,  and  to  have  fituxithem- 
felves,  by  a  courfe  of  fuitable  exercife,  for  tha 
enjf)yment  of  it  :  I  fay,  before  this,  it  docs  not 
Jiem  m:ft  and  //,  that  it  ihould  be  on- 
D  d  ferrcd 


::iS       THE     BENEVOLENCE 

fcrred  on  them  ;  much  lefs  in  fiich  a  way  as  that 
n  could  not  be  hut  they  muft  he  ha-p'py.     It   is   cer- 
f:!inlyconibnant  to  the  notions  we  mod  readily 
r.nd  naturally  form  of  right  and  fit^    that   fuch 
kind  of  beings  lliould    come   to  the    enjoyment 
of  happinefs,     in  conformity    to  fom.e  n^iethod 
v/ifelv  adjured  to  their   proper   natures  :      And 
ivhat  mc^re  fuitable  one  can  be  imao^ined   thart 
til  is,  which  makes  ha}>pinefs,   not  the  unavoida- 
tk  priviiege  of  their  creation,    hut   the  e^e^   of 
their  ov.n  inoral  freedom  ?     Which  beftows    it, 
rot  abjolutely,  but  in  ccnfequence  of  their  own  vir- 
tiicus  condu^^  cr,   in  other  words,    as   the    rejult 
i-.crefrom,  according  to  fettled  laws,    under   the 
jiotion  of  a  'motive  hereto,  or  a  fuitable  reward 
therefor  ?     Hiis,  to  be  fure,  as  has  been  obfer- 
ved,    may    he  the  jitteft  way  of  coirmunicating 
happineis  to  ^?// moral  beings,    without  diflindli- 
on  ;    and  might  appear  to  be  fo  to  the  infinite 
r.nd  fuprcmc  Mind  :     And,    if  tliis  was  the  real 
truth,  as  we  cannot  fay  it  was  not,   it  could  not 
h^  within    the    moral  powxr  of   the    Deify,    to 
Irave  created  free  agents,  ?nd  put  them   at  cnce^ 
without  previous /r/^/ or  improvement,   in  aiiate 
o\  full  perfel'lion,  and  ccrfrmed  bafpinejs.     And 
if  ib,  thev  could  not  have  been   made  impecca- 
lie,  as  it  is  pleaded  they  might  have  been,    and 
jrnil  have  been,  if  their   Maker  had    been   an 
ihfnitely  heyievolent  Being. 

There  is  )'et  another  v/ay,  in  which  it  is 
thought  the  Deity  might  have  prevented  moral 
evil ;    and  thii  is,    by  interpofing,  at  all  times. 


OF     TH  E    DEITY. 


^9 


as  occafion  fhoiild  require,  to  keep  free  ^nnts 
irom  ni'Jufing  tKeir  libcrry.  If  bv  rliis  intcrpcJLiiod 
be  meant  (and  it  mull  mean,  if  to  the  purpo'i* 
for  whicii  it  is  introduced)  fuch  a  p-e.Jiclc;icy  of 
the  Dd'ity  over  {x'c^  agents  as  is  accoin^^anied,  at 
all  times  ^^'viX-xJuch  exertio-as  as  fliall  be  certainly 
eJfeS^u:iI  tovt:iir.un  them  (vo,i\  pervertini::;  their 
faculties,  it  may  be  aniwered,  as  under  tlie  for- 
mer head,  that  it  looks  like  a  moral  inrpojfihiliiyy 
or,  in  other  words,  a  method  of  conducting  t:j- 
wai'ds  free  agents  which  is  unfity  in  the  reafon  of 
things  ;  as  not  being  fuited  to  the  nature  of  fut  n 
kind  of  beings.  Tht  exertiojis  of  the  Bdiy 
ought  always  to  be  conceived  of  as  dire6tel 
by  perfe^  wijdom  :  And  if,  as  the  eiTecl.  of  fucii 
exertions,  free  agents  are  brought  into  exiftencc, 
the  fime  wifdo.n  that  created  them,  req^iKs 
fach  a  method  of  conduct  towards  tlien-i,  as  is 
confiflenlj  with  the  powers  bellowed  on  tliem. 
And  can  it  be  juRly  faid>  that  fuch  a  meth  .d 
would  be  takea,  if>  by  any  cxtrinfic  power,  their 
faculcies  were  im:i'Voidahly  put  into  exercife  iii 
one  certain  -way  only  "i  If  all  conjunilures  of  cir- 
CLimftances  fhould  conftantly  be  prevented,  m 
w.hich  their  monil  freedom  could  poiubly  be  al^u- 
fcd  \  or,  if  motives  fboiild,  in  all  cafes,,  be  kc 
in  fuch  2l  Jlrong  and  pozverfu^  lii;ht,  ai  that  ),o 
ijjrong  choice  could  be  made  y  or  if,  by  ira,nedu^-i. 
impreidion  fro:ii  the  Deity y  fr^e  agerus  lliojul 
be  kept,  in  all  times  of  tempi  at  ion,  from  all 
hazard  of  being  drawn  afidc  :  1  fay,  if,  in  any  of 
thefe  ways,  the  Deity  fliould'  exert  hi.nftlf  to  the 

'pre  vent  tun 


C20       THE    BENEVOLECE 

prevention  of  moral  irregularityj  how  would  fuch 
a  method  of  operation  conftfi  with   the  picper 
powers  of  free  agents  !    It  does  not  appear  to  the 
human  mind  a  thing//,  that  they  fliould  be  thus 
irrefiftihly  guided,  by  any  extrinfic  power,  thovgk 
it  were  even  Divine.     This  method  of  govern- 
ment is  well   iuitcd  to  the  iinintelUgent  part  cf 
the  creation,  which,  being  pofleffed  of  wo  Jelf^ 
dlre^ing  principle,  muft  be  ahfokitely  condud:- 
ed  by  the  power  of  the    Supreme  Will.      But 
the  influence  of  the  Deity  on  free  agents  mull 
reeds  be  cf  a  different  kind  :  Othcrwife,  it  would 
not  harmonize  with  the  ejfential  powers  cf  their 
nature.     And  why  indeed  fhonld  there    be  any 
beings  at  all  endowed  with  moral  liberty,     if  they 
are  not  left  to   the  free  ufe  of  their  faculties  ? 
What  room  would  there  be,    upon  fuppolition 
yX  feme  foreign    over-ruling  infuence,    either  for 
their  chufing  or  adling  virtuoufly  ?    What  foun- 
dation for  the  ?;zcr^/ govern m^ent  of  them  ?    And> 
in  a  word,  what  diilinclion  would  there  be,    ia 
reality  of  ccnfequence,  between  them  and  meer /«- 
animate  beings,  as  to  the  Deity's  exerciflng  rule 
over  them  ?    It  is  true,  being  endowed  with  the. 
faculty  of  perception,  they  would  be  capable  of 
happine/s  -,    but    this  could  have  no    connedlion 
Vv'ith,  or  dependance  on,  any  proper  chcice  of  their 
czvn.    It  would  be  an  unavoidable  communication 
ofgnod  i  good  difpenfcd,  not  as  the  efe^  of  the 
regular  excrcife  of  a  felf-dire^ing  principle,  not 
in  confeque;:ce  of  any  real  determining  power  of  their 
cv;ny  but  by  the   irrcfifiibk  will  of  the  Deity,  in 

his 


OF    THE    DEITY.  axj 

his  g-)vernment  of  them.  And  will  any  call  this 
^fit  ineth  ;d  f  dealing  with  free  agents  i  It  can- 
not be  f )  pr  n  .uncedj  iinlefs  by  thofe,  who 
have  n.)  idea  i^i goody  but  as  communicated  tr>  the 
titmofty  with)Jt  regard  t)  the  natures.  {  ejfentiallj 
different  beings,  and  that  wife  onducl  which 
ought  always  to  be  ufed  with  reference  to  them. 

But,  after  all  that  h-is  been  offered,  f^rne  \\ill 
fay,  iliould  it  be  allow'ed  tu  be  fit,  that  an  r  rder 
of  moral  agents, fuch  as  menare,mighr  be  brought 
int:j  exigence,  and  that  it  would  confiil  with  the 
benevolence  v/e  attribute  to  the  Deity,  to  place 
them  in  a  Hate,  wherein  their  virtue  fnould  be 
put  to  a  trial  \  v/hy  need  this  trial  have  l;)ec^ 
^o  dangerous  an  one  ?  Why  fnould  there  have 
been  the  implantation  of  thefe  appetites,  prOr 
penfities,  affe6lions,  and  pafTions,  in  their  nature, 
with  a  variety  of  external  obitds  fo  fluted  to 
give  them  pleafure,  as  almoll'  unavoidabiy  to 
entice  them  to  will,  and  to  a<51:,  in  contradi^ftion 
to  the  rules  of  virtue,  and  fo  as  to  make  them- 
felves  unhappy  ?  Would  a  kind  and  good  Crea- 
tor have  put  them  to  a  trial  fo  difticult  and  hazard- 
ous ?  Yea  rather  could  he  have  done  it,  if  he 
had     been  infinitely  benevolent  ? 

In  anfwer  to  this,  which,  perhaps.  Is  an  ob- 
je(5tion  to  the  Divine  benevolence,  the  moft 
difHcuIt  of  any  intlrely  to  remove,  it  may  be 
obferved  as  follows. 

In  a  creation  inconceivably  diverfified,  it  may 
be  proper  there  fliould  be  as  great  a  variety 
of  moral  beings,  as  of  meerly  animal  ones  ;  and 

that 


tii     THE    BENEVOLENCE 

that  there  fhoiild  be  a   fimllar  gradation   froirt 
the  higheft  to  the  loweft  order  of  them  :    The 
confequence  from  which  is,  that  the  capacities 
of  thefe  moral  beings  mull  be  various,  and  their 
attainment  to  a  confirmed,  virtuous  temper  pro- 
portionably  more    or  lefs  difEcuk.      The    clafs 
of  men,  I  fuppofe,  may  juilly  be  reckoned  the 
loweft  of  the    moral  kind  ;    for  which   reafon, 
their     condudiing  in  life   fo  as  to   deferve    the 
character  of  virtuous  may  be  mod  difficult.      But 
this  notwithilandinga.     it  may  be  fit  there  flioiild 
be  fuch  a  clafs   of  moral  intelligences,  in  order 
to  compleat  that  variety  in  e.xiilence,,   which   the 
infinitely  wife  Deity  might  judge  expedient  for 
a  full    manifeftation  of    his    benevolence..      As- 
many  orders   of  beings,    as  might   be  thought 
proper,  not  united  to  matter  of  any  kind,    may 
have  been  brought  into  exiftence,  the  lov/eil  of 
which  may  furpafs  in  glory  the  higheft  of  thofe 
who  are   en-" bodied  -y     among  whom   alfo    there 
may  be  as  great  a  variety  in  the  mode  and  degree 
of  their  perfection  :  Inv/hich  view  of  the  mat- 
ter, it  is  no  other  than  might  be  expected,  that 
there  fhould  be,  fuch  a  creature  as  man,  what- 
ever   comparative    imperfection  may   attend  his' 
make,  and  whatever  difiicukies  may  lie  in    the 
way  of  his  attaining  to  that  virtue  and  Jiappinefs, 
he  is  formed  capable  of:  Efpccially,  if  ic  fliould 
be  found,  that,    for  a  being  compounded    as  he 
is,  there  is  nothing  in  his  conftitution  but  what, 
is  wifely  and  kindly  adapted  to  promote  his  good^ 
with  rcfpecl  to  both  pans   of  his  compofition. 

Hai 


O  F     T  H  E    D  E  1  T  Y.  ft^j 

Has  he  animal  appetites  and  propenfitlcs  ? 
T*"here,  as  planted  in  hiin  by  his  Maker,  were 
intended,  and  are  wifely  adapted,  to  guard  him 
agaiiiO:  inconveniences ;  and  not  only  fo,  but  to 
give  him  pleafure.  And  he  is,  accordingly,  fur- 
rounded  with  objetfts  purpofely  fuited,  by  the 
bencvolentCreator,to  yield  him  this  pleafure:  Nor 
can  he  reafonably  be  charged  with  acling  below 
his  charaflcr,  as  a  man,  if,  wi  chin  proper  limits, 
he  gratiiies  tiiefe  natural  appetites.  They  are 
therefore  a  wife  contrivance  to  increafe,  not  to 
diminiih,  his  liappinefs. 

Has  he  implanted  in  liim  a  variety  of  affec- 
tions and  palTions  ?  They  are  all  defigned  to 
promote  his  good,  not  his  hurt.  Was  he  def- 
tkute  of  felf-love,  hov/  feeble  and  languid  would 
be  his  endeavors,  if  he  endeavored  at  all,  to  pre- 
ferve  life,  or  render  it  fo  coiiifortable  as  it  might 
be  ?  Had  he  no  fear,  Iiow  often  would  he  rua 
into  danger,  and  expofe  himfelf  to  numberlefs 
difafiers  ?  Had  he  no  refentment,  how  would 
he  invite  injuries,  and  fufler  abufes  of  every  kind 
in  fuch  a  world  as  this  ?  Had  he  no  ambition, 
what  a  powerful  fhimulus  would  be  wanting  in 
his  conftitution  to  excitehis  endeavors  to  excel  in 
this  or  the  other  art  and  fcience,  or  in  any  thing 
laudable  and  praife-worrhy  ?  And  the  fame  may 
be  faid  of  every  other  affection  and  paffion.  They 
all  tend  to  good, and  we  fliould  enjoy  lefs  of  it  with- 
out them  than  v/ith  them.  Ids  true,  they  are  capable 
ofabufe  ;  and  fo  muil  have  been,  or  we  could  noc 
have  bcga  free  agents,  plucwd  in  a  flate  of  trial. 


gij^      THE     BENEVOLENCE 

And  flioiild  we  abufe  that  to  our  hun,  \vhich  olif 
IVLdcer  dtfigncd,  and  wifely  adapted,  to  promote 
our  good,  would  it  not  be  highly  unrcafonable 
to  bring  luch  an  abufe,  as  a  cornpiaint  againfl:  his 
benevolence  ?  And  yet,  this  is  the  real  purport  of 
the  objeded  difficulty)  put  into  plain  Englifn  : 
Unlefs  it  fliould  be  fiiidj  that  the  Deity  would 
have  manifeiled  more  kindnefs  to  us  men,  if  he 
had  not  planted  thefe  appetites  and  palTions  in 
our  nature,  than  he  has  done  by  planting  them  ; 
as  tlie  danger  of  our  falling  from  virtue  and  be- 
coming miferable,  by  means  of  them  j  is  lb  great 
as  fcarcely  to  be  avoided*  But  will  any  one  or 
found  underftanding  calmly  and  deliberately  fay^ 
(to  Ipeak  in  the  words  of  a  very  fenfible  and  ju- 
dicious writer)  *^  That  the  Creator,  if  he  would 
have  approved  himfelf  wifely  benevolent  to  man- 
kind, Ihould  have  precluded  all  from  the  plea- 
fure  they  tafle  in  eating  and  drinking,  bc^aufeJ 
otherwife  fome  will  prove  intem.perate  :  That 
he  fhould  have  appointed  marriage,  and  the  care 
of  children,  to  be  unattended  with  any  fenf  ble 
pleafure,  becaufc  otherwife  fome  perfons  would 
be  lewd  and  unjull  ;  that  we  Ihould  receive  no 
pleafure  from  beauty  of  any  kind  but  rrioral^ 
ieft  fome  fhould  foolilldy  and  wickedly  prefef 
the  beauties  and  pleafures  of  fenfe  and  im.agi na- 
tion, before  the  beauty  of  virtue  :  That  none 
fhould  naturally  love  them felves'^  and  beflrong- 
ly  excited  to  take  care  of  their  own  welfare,  left 
fome  fnould  be  tempted  to  gratify  this  palTior^ 
with  the    injury    gf  others  :     That    we  rnoulcl 

.hav(; 


OF     THE    DEITY.  225 

nave  been  formed  indifrerent  to  opprefTion,  in-* 
juilice,  and  wickcdncfii,  and  have   felt  no  re- 
fentmcnt  at  the  view  of  thole,  to  prevent  any 
perlbn's  being  angry,  even  v;hcn  they  are  not 
injured  :  That  there  fiioiild  have  been  naturally 
no  fatisfa61ion  attending  a  juft  fclf-approbation, 
that  men  might  not  be  inclined  to  value  them- 
felves  without  reafon  ;  and  no  defire  to  recom- 
tliend  ourfelves  to  the  efteem  of  others,  by  ex- 
cellent  qualities    and  benevolent    a6llons,   led 
fome  fhould   endeavor   to  gain   the    favorable 
"opinion  of  others  by  foolifli,  or  wicked  av5lions  : 
That  men  fhould  have  been  without  the  paf- 
lion  of  fliame,  to  reilrain  them  from  what  is 
bafe,  and  defer ving  infamy,  leil  fome  be  afham- 
ed  of  v/hat  is  virtuous  and  honorable  ;     That 
there  lliould  have  been  no  attraclion  in  liberty, 
leil  fome  fhould  be  tempted  to  llcentioufhefs  ; 
and  nothing   appear    defirable    in   a  power  to 
do  great  good,    that  none  might  flrive  for  a 
power  of  doing  great  mifchief  :  And  that  no 
noble  emulation   fhould  have  been  felt  in  the 
human  bofom.,  lefl  envy  fhould  creep  in,  and 
make  felf-tormentors,  and  mifchievous  to  their 
neighbours.      Would   this    have  been  a  better 
conilitution,    than    the   prefent  ?     What  wife 
and  confiderate  peribn  can  think  it  ?'*  The  plain 
truth  is,  there  is  no  appetite,  affcclion,  or  pafTi- 
6n,  as  planced  in  our   nature  by  the  God  who 
made   us,  but  what  was  intended,  and  wifelj' 
adapted,  to    anfwer  Ibme  valuable  purpofe  or 
other  ;     info  much,  that    it    would  .have    been 
greatly  difudvantageous  to  us,  had  we  not  b:^h 
E  e  furnidied 


*i5      THE    BENEVOLENCE 

Furniflied  with  them*  And  HiOiild  they,  by  not 
being  kept  under  due  government,  prove  the 
occafion  of  fin,  and  conleqiient  mifery,  could 
the  Creator,  in  confiflency  with  reafon,  be  charg- 
ed with  not  having  been  benevolent  ?  Espe- 
cially, if  it  he  confidered,  that  thefe  very  appe- 
tites and  paiTions,  might  have  been  a  means, 
wifely  impi'oved,  of  promoting  that  virtue  in  us, 
which  would  yield  the  full  happinefs  proper 
to  fuch  beings  as  'we  are. 

Some  will  flill  plead,  if  appetites  and  pafli- 
ons,  in  fuch  a  conftitution  as  our's,  fhouid  be 
juppofed  to  be  proper,  why  need  ihey  have 
been  heightened  to'  fuch  a  degree  of  ftrength? 
Or  if  even  this  fhouid  have  been  expedient,  why 
were  not  our  intellectual  and  moral  powers 
proportionably  exalted,  that  the  undue  influ- 
ence of  appetite  and  palTion  might  the  more 
eafily  be  controuled  ?  Would  it  not  have  been 
more  kind  in  our  Creator,  and  have  argued 
greater  benevolence,  if  he  had  given  us  ftronger 
rational  abilities,  and  weaker  animal  propenfi- 
ties  ?  Efpecially,  as  it  is  principally  owing 
to  the  flrong  in'ipctus  of  our  bodily  inclinations, 
that  we  are  fo  generally  led  afide  into  the  path 
cf  vice  and  folly,  to  our  own  great  diiadvan- 
tage.  The  anfwer  I  would  return  to  this  ob- 
edlion,  which,  far  from,  being  a  trifling  one, 
deferves  a  ferious  conilderation,   is  as  follows. 

If  our  appetites  and  pafuons,  in  their  na- 
tural ftate,  and  as  implanted  in  us  by  our  Crea- 
tor^ had  been  lowered  in  their  flrcngth,    thej^ 

ITiiffht   * 


OF    THE    DEITY.         ti^ 

might  have  been  infufficient  to  anfwcr  the  good 
ends  of  their  origin:d  implantation.  In  like 
mannerjiadour  intelledtual  powers  been  height- 
ened, they  might  have  unfitted  us  to  live  in 
fuch  a  world  as.  this  is.  The  contrivance  of  the 
Deity  in  man's  conftitiition,  and  the  adjud- 
mcnt  of  its  various  parts,  both  animal  and 
mental,  is  perfecl,  and  will  admit,  other  things 
remaining  as  they  were,  of  no  amendment. 
One  power  is.fo  clofely  conned ed  with, and  near- 
ly related  to.  another,  and  that  other  to  another 
ftill,.  and  the  whole  to  fiich  a  world  as  we  are 
placed  in,  that  no  ajreration  conld  be  made  in 
one  part,  but  what  v\^ould  affedl  another,  and 
that  other  dill  another,  and  f )  on,  till'  there 
mud  be  a  cotal  alteration,  not  only  in  man, 
but  the  world  he  lives  in  ;  the  abfurdity  of 
which  will  be  explained,  and  the  pertinency 
of  this  whole  paragraph  juftifted,  in  its  proper 
place  hereafter. 

It  may  alio  be  worthy  of  notice,  that,  a  varie- 
ty in  the  trial  of  various  clafTes  of  'ntelligent: 
moral  beings,  in  point  of  difHcuky  and  liazard, 
may  be  a  wife  contrivance  of  thi^  Creator  for 
the  more  illudrious  difplay  of  his  goodneis,  in 
harn^ony  with  his  other  n-oral  attributes.  It  is 
certain,  with  refpedl  to  us  men,  that  our  trial, 
as  individaalsj  is,  for  wife  and  good  ends,  ad- 
mirably various  in  point  of  difliculty  and  dan- 
ger ;  and  why  might  it  not,  for  like  good  ends, 
be  a  more  difficult  one,  fhould  v/e  be  confi- 
dered  as  a  clafs  of  beings^  than  has  been  allotted. 

to 


^2Sf       THE    BENEVOLENCE 

to  other  clafics  of  a  fnperior  order  ?  There  h 
an  analogy  in  this  with  the  whole  conduct  of 
God,  which  has  been  various,  both  in  making 
iind  governing  all  the  creatures  he  has  given 
exigence  to.  And,  it  may  be^  his  benevolence, 
by  means  of  this  variety,  is  more  wifely,  and 
fully  difplaytd,  than  it  would  have  been  by 
r.ny  other.  And  one  clafs  of  beings  wonlct 
Iiave  no  more  reafon  to  complain,  fliould  the 
diiiiculty  of  their  trial,  in  confequence  of  this 
expedient  variety,  be  greater,  and  attended  with 
more  hazard,  than  the  trial  of  another  claJs  ; 
I  fc;y,  they  would  have  no  more  reafon  for  ccnn- 
plaint,  than  they  have  becauie  they  were  not 
made  that  other  clafs   of  creatures. 

It  ought  to  be  confidered  fiill  further,  that 
men's  appetites  and  paiTions,  by  being  indulged 
beyond  w^Hat  is  fit  and  right,  may  be  heighten- 
ed in  their  im.petus,  and  quite  altered  from  their 
natural  liate.  And  when  this  is  the  cafe,  as 
Vr'e  all  knov/  it  too  commonly  is,  by  not  keep- 
ing them  within  thofe  reilraints  we  bcth  m.ight,^ 
and  ought  to  have  done,  we  ourfelves,  and 
not  our  Creator,  are  to  blame,  if  diforders  are 
-introduced  into  our  frame,  and  our  trial,  by 
this  means,  is  made  more  difficult  and  dange- 
rous, tlian  it  oth^rwife  would  have  been  ;  and, 
infi-tad  of  reucCling  on  the  Deity  for  hot  h.av- 
ini;^  been  fo  benevolent,  as  we  fondly  imagine 
he  might  have  been,  we  iTiould  condemn  our- 
felves, and  throv/  the  blarre  wliolly  on  our 
own  wickednefs  and  folly  ;  for  to  this  it  ouf.hr^ 
in  all  reafon,  to  be  afcribed.  It 


OF     THE    DEITY.  1^-9 

it  is  acknowledged,  that  the  natural  Hate  of 
the  appetites  and  pafllons  n^iay  be  altered,  and 
often  is  fo,  and  much  for  the  worfe,  even 'where 
the  fubjedls  of  this  alteration  are  not  the  blam- 
able  caufes  of  it.  By  propagation,  a  diiad- 
vantageous  bodily  teirperature  may  be  convey- 
ed, lubje6ling  the  delcehdants  from  parents  to 
a  greatly  heightened  force  of  animal  propenfity. 
And  by  the  negled  alfo  of  thefe  to  whom 
the  care  of  children  has  been  commit- 
ted, in  reflraining  their  inclinations  and 
pafHon,  or  by  purpofely  allowing  them  to  take 
an  unbounded  latitude,  they  may  increafe  la 
ftrength,  fo  as  to  be,  with  great  difficulty, 
kept  under  the  government  of  reafon.  In  which 
cafes,  the  trial  of  thefe  perfons  will  be  attended 
with  much  more  danger,  than  the  trial  of 
Others  of  the  fame  fpecies.  But  this  is  to  be 
accounted  for,  and  may  juftly  be  fo,  by  duly 
confidering,  that  the  ftate  thefe  perfons  are  in 
is  the  effe6t  of  general  laws,  wifely  contrived, 
and  powerfully  adapted,  to  promote  the  good 
of  the  fyftem,  of  which  they  are  parts  ;  Noi: 
could  the  difficulties,  they  are  fubjcdted  tOy 
have  been  prevented  without  the  extraordinary 
interpoficion  of  the  Deity,  the  inconveniences 
of  which  have  already  been  mentioned  ;  or 
without  an  alteration  in  dlefe  lav/s,  that  is, 
without  altering  the  plan  upon  which  this 
world,  and  the  creatures  that  are  in  it,  were 
formed,  which  would  be  to  fubilitute  another 
world  in  the  room  of  this,    wliich  may  be  a^ 

iuitable 


6J0      THE    BENEVOLENCE 

fuitable  an  one,  in  that  variety  v/hich  confti<^ 
tutes  the  univerfe,  as  wifdom  has  thought  pro«. 
per.  What  has  been  fuggcRed  here  will  b^ 
enlarged  upon;,  and  fet  in  a  clear  light,  wher^ 
we  come  to  anfwer  the  gbjcclion  from,  natural 
evil. 

In  fine,  it  may  tend  to  break  the  force  of 
the  objedion  we  are  upon  to  bear  in  mind,. 
that  the  difficulty  of  atcaining^  to  a  virtuous 
temper  and  condu6r,  however  great,  is  not 
unfurmountable ;  as  it  may  be  counter-a(5te4 
by  a  wife  im.provement  of  that  reafon,.  eon- 
fcience,  moral  difcernment,  and  other  powers^ 
which  our  Maker  has  implanted  in  our  coa- 
ititution,  on  purpofe  to  check  the  undue  in- 
fluence of  our  appetites  and  paflions,  and  tQ. 
keep  them  within  their  proper  fphere  ;,  efpe-: 
cially,  as,  in  addition  hereto,  we  may,,  upor^ 
jufl  grounds,  hope  for  the  fmiles  of  heaven 
tipon  our  careful  endeavours^  in  the  ule  of 
the  means,  helps,  and  advantages,  we  are  fa- 
vored with,  to  get  delivered  from  the  dominion 
of  fin  and  luft,  and  to  become  polfeiTed  of 
that  nobleft  of  all  moral  powers,  a  freedom, 
without  hindrance  or  controul,  to  do  that  which 
is  right  and  good.  And  let  it  be  rcmeiiibered, 
the  greater  the  difficulty  we  are  put  to  in  order 
to  this,  the  greater  our  virtue  will  be  j  laying 
a  jufl  foundation  for  a  proportionably  higher 
reward,  in  felf  approbation  here,  and.  pleafur.e 
forevcrmore  in  the  future  world.  Befidcs  all 
which,  it  may  be  depended   on  as  a  fure  rrut.h, 

that 


OF    THE        DEITY.  c>3i 

the  good  God  will  make  all  reafonablc  allow- 
ances for  whatever  diiad vantages  our  flaic  of 
trial  may  be  attended  with  ;  condud:ing  to- 
wards us,  conformably  to  that  eternal  rule  of 
equity,  "  according  to  what  a  man  has,  and 
not  according  to  what  he  has  not,  ihall  be  gi- 
vea  to  him."  And  this  fame  rule,  adapting 
it  to  all  other  clafles  of  btnngs,  m  all  worlds, 
is  that  by  which  the  Supreme  Ruler  and 
Judge  will  meafure  his  condudl  towards  them  : 
In  confeqijence  of  which,  they  will  all,  in  re- 
gard ofjuftand  fair  treatment,  be  brought  to 
an  exa6l  equality.  Lefs  will  be  required  of 
thofe  beings,  whofe  powers  were  fmall,  and 
their  difficulties  great  ;  and  proportionably 
more  of  thofe,  whofe  powers  were  greater,  and 
their  difficulties  lefs.  So  that,  however  low 
the  capacities  of  ns  men  are,  and  whatever  dif- 
ficulties our  flate  of  trial  may  be  attended  with, 
the  Supreme  King  and  Judge  will  be  equally 
impartial  and  juft  in  his  dealings  towards  us, 
as  with  refpedl  to  any  of  the  beings  that  are 
above  us,  in  the  fcale  of  exiftence. 

The  fum  of  what  has  been  faid,  in  order  to 
reconcile  moral  irregularity  with  benevolence 
in  the  Deity  is,  that  it  ought  not  to  be  attributed 
to  ^him,  as  its  produdtive  caufe  ;  but  to  the 
creatures  that  were  made  free  agents  :  That  the 
making  of  free  agents  was  necejjary  in  order  to 
the  communication  of  the  highell  good  in  kind; 
becaufe,  if  they  had  not  been  made,  this  kind 
cf  good  would  \\\s^  been  wanting  in  the  crea* 

tion ; 


#34     THE    fiENEVOLElSfCE 

tion  :  That,  if  free  agents  were  at  all  brought 
into  exiftence,  it  muft  have  been  with  powers 
Jo  far  im^erfe^y  as  to  import  2ipoJfibility  of  their 
erring,  without  interpefttions  of  the  Deity  to  pre- 
vent it :  That  their  could  not  have  h^tn  fuch  in- 
terpofitionSy  in  confillency  with  wife  and  fit  con- 
dud  i  becaufe  they  would,  in  true  conilrudlion, 
defhroy  the  very  notion  of  free  agency,,  and  to- 

f  ether  with  it  all  foundation  for  any  diftin6lion 
etween  moral  right  and  wrong  :  And  finally^ 
that  however  low  a  clafs  of  moral  agents  we 
men  are,  and  however  difficult  our  trial,  by 
means  of  implanted  appetites  ani  palTions,  rriay 
be,  fuch  an  order  of  beings  might  be  fit,  in 
that  variety  of  exiftcnces  the  wifdom  of  God 
might  judge  proper,  in  order  to  a  full  difplay 
of  his  perfections  in  general,  and  his  benevo- 
lence in  particular  ^:  From  which  premifes,  if 
true,  as  we  have  feen  good  reafbn  to  think  them 
to  be,  and  no  proof  can  be  given  to  the  con- 
trary, it  follows,  that  the  cBiial  defection  of  {r^t 
agents  is  not  to  be  imputed  to  any  deficiency  of 
goodnefs  in  the  Deity  ;  and  therefore  that  there 
can  be  no  real  inconfiflency  between  the  exiil- 
ence  of  this  moral  depravity  and  irfinite  benevo^ 
lence,  wliatever  there  may  be  in  appearance. 

I  v/ould  only  obferve,  before  I  proceed,  it  is 
all  along  fuppofed,  in  the  above  reafoning,  that 
the  entrance  of  moral  dif order  into  the  creation 
would  have  been  irreconcilable  with  pure  and 
vnhounded goodnefs y  unlefs  every  thing  had  been 
done,  which,  in  true  reafon,  was  fie  and  pro- 
per 


OF     THE     DEITY.  ci-.j 


•J, 


per  to  be  done,  to  have  prevented  it.  And 
could  it  be  proved,  in  refpe^l  of  any  clajs  of  in- 
telligent moral  beings,  or  in  refpetfb  of  any  in^ 
dividual  in  this  clal's,  that  the  Deity  had  been 
wanning  in  what  was  reajonahly  neceirLiry,  on  his 
part,  that  there  might  not  have  been  a  defec- 
tion^  I  fee  not  but  icvv-ould  be  an  invincible  ob- 
je^ion  againft  the  infinite  benevolence  of  his  na- 
ture.  For  it  is  not  fnppofable,  but  that  a  being 
lupreniely  and  abfolutely  good  Ihould  deilre 
the  happinefs  of  his  whole  creation-,  efpecially  of 
intelligent  w^r^/creatur-cs,inall  their  various r/?«^j, 
and  numberlcfs  individuals  :  And  that  he  fhould 
operate,  in  all  wife  and  reafonable  methods,  to 
promote  it.  And  it  would  certainly  argue  a 
deficiency  in  his  goodnefs,  if  he  could  fee  them 
a'5f  wrong,  and  not  exert  himfelf /o  far  as  he 
m'gbt  do,  in  confiflency  with /v^c?/  and  wijdom, 
to  hinder  it.  It  is  indeed  impofllble,  if  wc  \r\?y 
fay  any  thing  is  fo,  not  only  that  intiuite  bene- 
volence fhould  put  innocent  'moral  agents  into  cir- 
cum fiances,  wherein  their  JediiLlicn  v/ould  be 
unavoidable  ;  but  that  it  fliould  withhold  its  co- 
operation, in  any  proper  ways,  agreeable  to 
their  natures,  to  advance  the  perfculion  and 
felicity  they  are  made  capable  i^f.  To  us  meny 
it  may  pofiibly  feem,  as  though  more  might 
have  been  done  for  the  human  JpecicSy  fome  of 
them  at  lead,  to  have  fecured  their  attachment 
to  virtue  :  But  are  we  fare  of  this  ?  Are  we 
able  to  exhibit  clear  and  full  proof,  that  the 
J)sity  has  been  wanting  in  any  thing,    proper 

F  f  -  on 


ij4      THE    BENEVOLENCE 

on  his  part,    to  keep  mankind  from  debafing 
their  natures  ?  It  is  tri.e,  ^ve  were  not  placed  in 
the  highell:  clafs  of  iTiOral  beings  :    But  can  we 
fay,  that  the  order  of  the  creation,  and  the  wife 
and  good  ends  for  which  it  was  made,    would 
not  allow,  that  a  rank    of  beingSj    conflituted 
and  endowed  as  we  are,   Ihouid  be  in  it  ?     Or 
will  we  take  upon  us  to  fliow,  that  the  condid: 
of  the  Bsity:,  towards  i;s,  has  not  been  fo  wifely 
and  fitly  adiutlcd   to  the  defign  of  making    us 
happy,  as  it  might  reafonably  have  been  ?    Can 
it  be  proved,  that  the  only  good    God    expcdls 
more  from  us,    than  he  ought  to  do,    in  true 
equity  ?     Or  that  he  has  negie6ted  any  juitahU 
n;ethod  of  operation  to  guard  us   againit  error y 
citjier  in  choice  or  p'aBice  ?    Are  wx  not  confci- 
ous  to  ourfelves,  when  we  do  v.Tong,     that  we 
do  it /;-^^/y,  and  as  furnilhed  with  all  the  f're- 
Jervativss  againfc  fuch  conduft,  which  we  could 
rccifonahly  expedt,  or  defire,  as  mcral  agents,  and 
which  might  have  been  effednal  to  our  rellraint, 
if  vv^e  had  carefully  ufed  them,  in  the  due  ex- 
crcife  of  undcrfianding  and  attention?   And  if 
tjiis  is  the  real  truth,  as  we    are  confcious  to 
onrfelves  tliat  it    is,    fliall  we  rcf]c6t  upon    the 
jDcliy,  as  i^.ot  having  exerted  himfelf,  in  all  pro- 
per Avays,  to  prevent  o\\rriiifcondH^  ?    We  can- 
r.ot  pretend,  without  the  higliefl  arrogance,  to 
fi'.y,    m.uch  lefs  to  prove  that   he  has  not  done 
all  that  he  could  wifely  do  to  preferve  us  inno- 
cent :     And  more  than   tliis  Wv.uld   have  been 
inc;^nfiilent  wiili  his  own  aljdiUe  prfeBkyr,     So 

th:U 


OF     THE    DEITY. 


■>i 


that  he  m.17  be  wfinitdy  good,  nntv/ithfl.indingr 
the  cL'^ciicTacy  of  m.inkind,  which  wc  kiivW  moil 
ab  .'lit:,  and  c  )mp!:iiii  m  A\  of, 

I  now  proceed  t)  confider,  in  the  Jccond 
place,  the  mhapphiejs  arifmg  fr.m  iynr.ioral 
C  )nd  iCl.  For  b/  the  evil  complained  of,  in 
the  obje?cion,  is  meant,  n  ^t  only  the  irregularity 
Q^frce  agentSy  but  the  W2^^;7  connected  hcrevyitli, 
or  €0:1/3 juent  hereupon,  either  by  the  confiitittlon 
of  nature^  or  infliclion  fronr^  the  Bitty.  If  wrong 
deterniinati  )ns,  and  unreaf  .nablc  purfuitSj  v/ere 
not  accGmpanied  nor  foUoived  with  unhappinefs, 
either  to  the  faulty  agents  themfelves  or  others 
by  their  means,  -  the  objeflors  againfb  infinits 
goodfijfs  wnild  not,  it  may  be,  be  fo  llrenuous 
in  urViog  this  diiTic  ilty  :  But  as  the  fa^  is, 
they  are  bitter  in  tlieir  complaints,  thinking  it 
excremely  hard,  that  creatures,  for  only  mif- 
ufing  their  liberty,  Hiould  be  lub^eded  to  confc- 
quent  pumfJomsnty  77.7tur.1l  or  pe;i:il  5  aad  that 
others  likewife  foo  dd  b'^m^.dQi'uzh  great fujirers 
by  their  vices  and  follies.  How,  fay  they,  could 
tlie  Deity,  if  infinitely  benevolent,  not  only  per-» 
mit  creatures  of  his  own  forming  to  corrupt- 
themfelves,  but  connect r,ifery\N\\ki  their  fo  doing; 
C'.mllituting  things  fo  as  to  m^ke  their  -Lc^rc;?^ 
doing  an  occafion  o'i  unhappinefs ^  in  infinitely  va- 
rio.»s  kinds,  not  only  t)  themJclves^  b'^t  ta 
others  alf)  ?  What  a  v/ide  door  has  hereby  been 
opened  r>r  the  entrance  of  mifery  int-^  the  crca- 
ti  ..n  ?  Wh)  can  compute  the  immenfe  fum  oC 
pain  and  tjrmcnt^  of  one  fjrt  or  an'^ther,  this 

conlHtutioa 


£36      THE    BENEVOLENCE 

confliitution  has  paved  the  way  for  ?    And  can 
it    be  attribuied   to    an    infinitely   benevolent 
Oa^^fe  ?  Could  fuch  a  ftate  of  things  have  ever 
bee->  if  a  gov.d   God  had  been  at  the  head   of 
it,  as  its  fupreme  directing  Caufe  ? 

It  is  anfwered,    in  the   firil  place,     by  freely 
owning,    that  moral  irregularity  is  unavoidably 
ccnneded  with   unhappinels  -,    infomucH,    that  ^ 
by    far  the  greater  part   of  thofe  evils   which 
aboi:nd  in  the  creation  are  the  natural  cr  fenal 
effed  hereof:  Nay,  it  is  readily  granted,    that 
the  conftir-ation  of  things  is  fuch,   that  moral  in- 
telligent  beings  are  capable  of  fo  corrupting  their 
irnpi anted  powers,    as  that  mifery  mujl  be  the 
confcquence,  both  to  thenifehes  and  others  alfo, 
in  certain  degrees,  while  d:ey  continue  in  this 
ilate  of  degeneracy.     Nay,  I  deny  not,  but  the 
confLitutinn  bl  things  is  fuch,  as  that  imhappi- 
nefs  miifl  be  d^e  fruit  of  abufed  moral  freedcm, 
in  another  peri'.d  of  exiilence,  fo  long,    and  in 
fch  proportion,  as  the  wifdom  of  the  Supreme 
Creator  and  Governor  may  think  requiftte. 

But  then  I  add,  in  the  next  place,  that  this 
is  fo  far  from  arguing  want  of  go'odnejs  in  x\-\^ 
Deity,  that  it  very  confpicuoully  illuftrates  the 
benevolence  of  his  nature.  It  will  pn.bably 
lecm  flrange,  to  thofe  wh^j  have  not  exerciud 
their  thotights  upon  this  fubjed:,  to  hear  it  faid, 
that  unhappncjs  may  be  the  {xw'ix.  oi henevok'nce^ 
snd  an  argument  in  procfofit,  rather  than  an 
t)bje6liv.n  againfl  it.  And  •  vC,  this  is  the  real 
truth  i    and  I  doubt  n'jt  b-r:  that  may  be  faid 

upon 


OF    THE        DEITY. 


1^37 


upnn  the  matter,   which  will  make   it  clearly 
and  folly  appear  to  be  fo. 

Only,  let  it  be  previoufly  remembered,  that 
the  pojfibilily  of  moral  irregularity  has  been  al- 
ready accounted  f  r,  and  the  adiial  being  of  it, 
in  the  creati.  n,  rec -nciled  with  infinite  goid- 
nefs  :  Which  being  fuppofed,  in  this  part  of 
the  argument,  I  pnxeed  to  (Idw, 

Wherein  the  tinhappinefs  that  is  conne(5led,  ia 
nature,  or  by  pofttivc  injliulion  from  the  Deity^ 
with  the  mijuje  of  r,ioral  pouers,  is  fiibfervient 
to  the  general  good  of  the  rational  creation, 
which  is  hereby  more  effevftiially  promoted  than 
It  would  have  been,  if  free  agents  might 
have  aoled  wrong  zviib  impunity. 

And  it  is  very  obvious,  in  the  firfl  place, 
that  a  great  part  of  the  unhappinefs  following 
upon  ^voluntary  rnifcondu^i  is  of  the  medicinal 
kind,  and  (Vrongly  tends  to  the  cure  cfits  pa- 
tients. The  imeafy  fenfations  occafioned  by 
vicious  practice,  together  with  thofe  various 
other  pains,  which  are  naturally  confequent 
thereupon,  what  are  they  but  fo  many  motives 
to  repentance,  and  a  due  ca^^e  to  make  a  wifer 
life  of  moral  powers  ?  What  better  adapted 
means  could  have  been  contrived  to  roufe  the 
faulty  agents  to  attention,  bring  them  to  con- 
fideration,  and  put  them  upon  endeavours  to 
prevent  their  own  ruin  ?  If  they  found  no  in- 
convenience in  an  irregular  courfe,  what  fiiould 
(lop  their  progrefs,  having  entered  on  it  ? 
What  probable   proi])ed  would  there  be,   ia 

this 


^3?       THE    BENEVOLENCE 

this  cafe^  of  their  ever  coming  to  themfc'ves^ 
and  recovering  a  right  nriind  ?  And  is  it  not  for 
their  goody  that  their  vicious  condudt  ihould  be 
attended  with//(^n>^3 while  this /ujerhig  is  con- 
fidcred  under  the  notion  of  a  means  pow  erfuily 
fitted,  in  a  reafonable  way  of  operation, to  check 
their  folly,  and  reduce  them  to  virtue  ?  Does 
not  pain,  in  this  viev/  of  it,  ceafe  to  be  an  evily 
and  become  a  jral  good  ?  And  ought  not  the 
Deity y  who  has  thus  conllituted  things^  to  be 
looked  upon  as  a  phyfician  and  friend,  de- 
figning  their  inter ejl,  and  not  as  an  enemy^ 
who  is  doing  them  harm  ?  And  the  cafe  is 
juft  the  fame  in  refpedl  o^  punijloments  more  pofi^ 
lively  infli61:ed.  They  are  a  ?nenns  wifely  adap- 
ted to  promote  the  welfare  of  thole  who  fuffer 
them,  and  are  fo  intended  by  the  all-merciful 
Governor  of  the  univerfe,  fo  long  as  they  are 
capable  of  amendment  by  any  means  whatever. 
And  if,  after  this,  they  fhould  be  continued  in 
fuffering  circumilances,  even  fuch  a  method  of 
condu6l  would  be  perfectly  confident  with  in- 
finite goodnefs,  for  fome  other  reafons  we  miay 
have  occafion  to  mention  afterwards. 

It  is  very  evident,  in  the  next  place,  that 
the  evils  connected  with  immoral  a6ticn,  in  the 
Divine  government,  are  for  the  good  o{  othersy 
as  well  as  the  faulty  agents  themlelves.  They. 
are  indeed,  at  Icnft  in  this  lower  world,  wirh 
which  we  arc  belt  acquainted,  ^  general cixicoM^ 
ragcment  to  vicious  pradlice,  a  ftandirg,  per- 
petual means  provided  by  the  Deity  to  iecure  the 

"virtue^ 


OF     THE    DEITY.  235 

*Virfue)  and  by  confcqiicnce  the  great ejl  hap-* 
finefsy  of  the  human  /pedes  y  it  may  be,  the  only 
rational  moral  agents  here  exifting.  It  is  highly 
probable,  if  not  certain,  that  mankind,  confi- 
dering  their  various  propenfions,  though  all 
fuiced  to  their  condition y  and  fubjecled  to  the 
guidance  of  their  reajony  would  not  be  reftrain- 
ed  within  any  tolerable  bounds  of  decency,  if 
it  \Ya.s  feen  that  no  difadvantage  followed,  whea 
any  of  their  rank  perverted  tlie  order  of  their 
faculties,  and  purfued  an  irregular  courfe  of 
a6lion.  The  unbappinefs,  inlcparably  conjoined 
with  voluntary,  continued  mifcondudt,  by  the 
known,  eRabli Ihed  laws  of  the  Divine  admini- 
ftration,  is  one  of  the  grand  refiiraints  provided 
for  their  fecurlty  :  And  were  this  to  be  takea 
off,  they  would,  without  all  doubt,  notwith- 
landing  all  the  remonilrances  oireajon  againft/'//- 
clinationy  be  foon  loft  to  all  fenfe  of  virtue,  and 
trample  upon  the  facred  obligations  to  the 
practice  of  it.  And  if  it  is  for  the  o-£?(?(^  of  man- 
kind that  this  fliould  be  prevented,  fo  far  ^s 
m  ly  be,  in  all  fuitable  ways,  it  is  equally  for 
their  good,  that  vice  fliould  be  connected  with 
m'/ery  i  becaufe  a  powerful,  and  yet  well  adap- 
ted means y  to  this  end.  •  And  it  fhould  fccin 
indeed  as  t'lough  this  connetlion  was  a  neccjjaiy 
provifiony  in  the  government  of  the  whole  inteU 
l€'5lual  fyfte-ny  to  prefcrve  it  from  confufion,  and 
accompliflijby  a  regular  and  ccnfiilent  method  of 
operation,  the  great  thing  intended  and  purfued 
by  the  Dcitji  viz.  its  greatcifi^ood.     It  may,  jmu*- 

l.;'psj 


t^o      THE    BENEVOLENCE 

Iiaps,  be  thought  more  noble  for  rational  crea- 
tures, efpeciall/  the  higher  order  of  them,  to 
be  influenced  to  right  condutl  Jolely  from  the 
ftnefs  of  the  thing  in  itfelf  confidered  :  But, 
it  may  be,  there  are  no  created  intelligences 
above  the  need  of  other  motives.  It  is  certain, 
an  averficn  frcm  mijery  muit  be  looked  upon  as 
a  leading  principle  in  all  their  natures,  from 
the  higheji  to  the  lozveji  of  them  :  And  if  fo, 
what  a  powerful  guard  mud  it  be  to  their  in- 
nocence, to  fee  the  lofs  of  it,  in  other  beings 
like  themielves,  attended,  in  fa^^  with  vexa- 
tion and  forrov/  ?  How  ftrongly  muft  it  tend 
to  fecure  their  adherence  to  the  rule  of  right, 
to  behold  a  deviation  from  it,  in  this  and  the 
other  inftance,  accompanied  with  mifery,  by  the 
Divine  conftitution  ?  It  is  reafonable  to  think, 
it  may  be  owing,  in  part,  to  this  ccnneBiony  that 
the  whole  r,ioral  creation  is  prefervcd,  under  the 
fuperintendency  of  the  Supreme  Governor,  in 
a  regular,  orderly  ftate.  It  mud  be  confeffcd, 
it  is  true,  that  fonie  ranks  oi rational  beings  have 
probably  never  aded  below  the  dignity  of  their 
character,  and  confequently  that  they  knov/not, 
from  what  have  feen  among  theirjfelves,  v/hatun- 
happinefs  means :  But  Vv^ho  can  fay,that  ih^JadeffeHs 
of  immoral  condud,  in  one  fyfcem  of  intelligent 
beings,  may  not,  in  the  Divine  adminiftratiun, 
be  fo  related  to  others,  as  to  be  ufeful  to  them 
alfo  ?  What  is  there  unreafonable  in  fuppofmg, 
tliat  the  evils  fuffered,  by  means  of  abul'ed  fa- 
culties, in  this  world  of  oui's,  may,    in    ways, 

furpalTing 


0]P    tWE    DEITY.         24, 

•fiirf)afling  our  cornprehenfion,  be  capable  of 
J)ro:tiDting,  in  a  meafure,  the  good  of  moral 
beings,  in  other  parts  of  the  creation?  It  is 
certain,  ifi  the/y/tem  of  7n at eriizl  nature,  that  other 
globes,  and  fonie  of  them  vadly  dillant  too, 
are  ufefal  to  this  earth,  as  that  alfo  in  return 
rtiay  be,  in  fome  degree,  ufeful  to  thenn  :  And 
it  is  by  this  mutual  ufefulnefs,  to  each  other, 
th  It  they  become  one  harmonious  Q;ood  whole. 
The  like  may  be  faid  of  the  intellc^ual  general 
Jyftcm  ;— ^Ic  may  be  conRituted  the  belt  whole, 
hj  the  mutual  fubferviency  of  the  various 
ranks  of  ratio^ml  beings  to  each  other,  and 
%heir  jointly  confpiring,  according  to  fome  fet- 
tled order,  to  advance  the  general  good.  And, 
among  the  ways,  wherein  the  wifdom  of  the 
infinitely  benevolent  firfl  Caufe  may  have  made 
the  feveral  clafTes  of  intelligent  agents  capable 
of  being  thus  ufeful,  this  we  are  confidering 
may  be  one.  The  mifery,  wliich  the  indivi- 
duals of  one  order,  of  moral  beings,  may,  by 
their  diforderly  purfuits,  bring  upon  themfelves, 
may  be  defigned,  in  the  divine  plan,  and 
adapted,  to  promote  the  goody  not  only  of  that 
particular  order,  but  of  other  orders  likewifc,  by 
exhibiting  a  mod  powerful  7?iotive  to  difcou- 
rage  the  like  mifcondu6l,  and  fecure  an  at- 
tachment to  the  law  of  reafon  and  right. 

But,    if  any  fhould  think  this  is  carrying  the 

matter  too  far,  and  upon  conjc6l:ijre  only,    It 

cannnt  however  be  denied,    that  the  unh^'Tpj::- 

nejs  accruing  to  fome  of  the  indivlduaU  o^ -Awf 

C  g  i|)ecic* 


luifi,     THE    EENEVOLENCif 

fpecles  of  moral  beings,  in  CGnfeqiienCe  of  theif 
having  chofen  and  adted  perverlely,  may  be  ot 
fervice  to  the  reft  of  the  fame  fpecies,  by  mini- 
Aring  to  them  feafonable  and  proper  warnings 
And  it  may,  upon  the  whole,  be  a  kindnefs  to 
this  order  of  beings,  and  an  argunrient  of  the 
Deity's  benevolence  towards  them,  that  he  has 
thus  conneded  vice  and  unhappine/s  together* 
For  it  is  one  of  the  mod  powerful  reliraints 
from  irregular  aSfioUy  and  as  flrong  an  induce- 
ment to  the  choice  and  practice  of  virtue.  And 
fo  far  as  they  are  preferved  in  due  order,  thisy 
witliout  all  doubt,  is  one  of  the  great  means  by 
which  it  is  acconiplifhed. 

And  fhould  we  purfue  this  reafoning,  and 
examine  its  force  as  applied  to  a  future  Jlate^ 
and  the  punijh'?nents  there  is  reafon  to  think  will 
be  there  infli^led  on  wicked  m.en,  we  Ihall  find 
it  a  fufficient  vindication  of  them.  For  if  they 
are  confidered,  as  che  prefent  argument  requires 
they  fliould  be,  under  the  notion  of  a  needful 
moral  mean  intended  and  calculated  to  promote, 
upon  the  whole,  more  good  m  the  intelligent 
creation,  than  might  otherwife  be  reafon  ably 
expecled,  they  are  fo  far  from  being  the  effedb 
o^  ill-willy  that  they  really  fpring  froiXi  benevo- 
lence, and  a^  a  proof  of  it.  It  carries  xh^  ap- 
pearance^  I  own,  of  hardfliip  and  feverity,  for 
creatures  to  cxill  in  Juffering  circumftances  : 
But  if  their  fuffcrings,  whether  in  this  or  ano- 
ther date,  are  the  fruit  of  their  own  mif-do- 
ings,  and  it  is  for  the  real  kneft  of  the    moral 

iraaiiofi, 


O  F    T  H  E        DEITY.  243 

creatmty  upon  the  whole,  (as  we  have  feea  that 
it  is)  that  /iicb  Jujfc rings  fhould  be  the  conR;- 
quent  cffciSt  of  fiich  condinSt,  why  flioulct  the 
goodaefs  of  the  Deity,  be  called  in  q^ucftion  ? 
It  is  true,^  t\\tfufferers  in  2l  future  ft'atCy  M  fup- 
pofed  to  be  pad  amendment,  can  reap  no  ad- 
tmntage  themfehes  from  their  fufferings  :  But 
then,  it  is  to  be  confidered,  thefe  fufferings  were 
originally  intended,  for  their  goody  by  being 
prefented,  in.  the  forebodings  of  their  own 
minds,  as  a  powerful  motive,  not  only  to  re- 
ftrain  them  from  thofe  courfes  which  would 
end  in  thefe  fufferings,  but  to  urge  them  on 
to  thofe  virtuous^  pur  fuits  which  would  be  fol- 
lowed with  ail  the  happinefs  they  were  made 
capable  of.  And  if,  notwithftanding  fa  pow- 
erful a  means  ufed  with  them  for  their  good^ 
they  have  gone  on  debafing  their  natures,  till 
they  have  rendered  them  incurable  by  any  of 
the  means  the  v/ildom  of  God  has  feen  fit  to  ufp 
with  them,  why  fh)jld  it  be  thought  a  dif- 
honor  to  infinite  goodnefs  to  fubjed  them  to 
that  mi/cry-  they  have  thus  expofed  themfelves 
to  by  their  own  wickednefs,  that  they  might 
be  a  warning  to  others,  and  ferve  is.pihlic  exam- 
ples for  general  good,  lb  long  as  the  wifdom  of 
God  Ihall  know,  it  to  be  befl: :  Is  it  not  better  that 
fame  individuals  (hould  be  in  fuffering  circa  m- 
llances  if  they  will  not,  by  any  of  the  methods 
of  God's  dealing  with  them,  be  brought  back 
to  the  choice  and  practice  of  virtue;  I  lay,  is 
it  not  better,   rhdX  Jome  individuals  fho'iid  be 

made 


2^4      THE    BENEVOLENCE 

made  miferable,   in  confeqnence   of  an  eftab- 
lifhcd  connexion  between  vice  and  miferyy  than 
that  the  virtue  of  the  moral  creation,'  together 
"i^'IlK     all    the   happinefs     dependant    thereon, 
fnould  be  endangered,    through  want  of  f«ch  a 
provifion  for  their  fecurity  ?     The   plain  truth- 
is,,  the  benevolence  of  the  'Deity,  is  not  confined 
to  particular  beings>    or  orders  of  beingSj^   but 
is  abfolutely  univer/al  -,    ar)d  ought  therefore  to 
h<^  conceived  of  as  exerting  itfelf  in  thofe  ways 
vvliich  are  bell  adapted  to  advance  the  general 
good  of  the  creation.     And  if,    \^y   connefting 
rAiJery  with  moral  irregularity ,  this  eQci  is,  in  the 
moil  eiff^ual  manner,  promoted,    as  we  have 
feen  reafon  to  think  it  is,  the  eilabliihment  of 
fuch  a  connedlion,   notwithftanding  what  may 
eventually    happen    to  particular   individuals^ 
muft  be  an  argument  of  goochefsy  rather,  than: 
of  incorjiftency  wiiji  it. 

There  is  >et  another  way  wherein  it  m.ay  be 
for  the  good  oix\\t  intelligent  zx^Tiiioviy  that  wic- 
kednefs  fliould  be  connected,  in  the  manner  it 
is,  with  mijery.  What  I  intend  is,  that  by. 
tliis  connection  occafion  is  given  for  fuch  niani- 
feflations  of  the  Divine  glory,,  as  are  ration- 
clly  and  powerfully  fuited  to  promote  the  vir- 
tue, end  ccnfe(juent  liappincfs,  of  y^ioral  beings  ; 
which  manitedations  there  would  have  been  no 
room  for,  or,  at  kaft,  not  in  fo  great  a  degree, 
had  it  not  been  for  this  connet'^ion.  It  is  evi- 
dtntly  from  hence,  that  mod  of  the  moral  2Lt- 
tributes  of  the  D^//)' become  capable  of  Tuncn 

illuflrious 


OF    T  HP    DEITY,  ^^j 

^lluftrious  difplay,  than  would  otherwifc  h:^^x 
^een  poilible  :  And  ;C  may  b^,  /<?;;;<?  of  thena 
^oulcl  not  have  been  mauifefl^d  at  all^  had  not; 
this  given  the  opportunity  thei;eror.  The  bo-i 
Hncfs  of  the  Divine  Bc:ing  would  not  have  ap^ 
peared  fo  confpicuousj  if  r^iorcl  agents  might- 
Iiave  behaved  ill,  and,  not  found  it  to.  :heir- 
difad vantage  ;  Neither  woujd  his  juftice  hava 
{hone  with  fuch  a  diftinguifhing  lulbe  i  as  he 
could  not,  fo  fully  and  impartially,  have  ren- 
dered to  them,  according  to  their  deferts.  And, 
as  to  the  various  modifications  of  goodnefs, 
fuch  as  mercy,  forbearance,  patience,  long-lbf- 
fering,  forgivcnefs,  it  does  not  appear,  how 
thefe  perfections  of-  the  Deity  could  have  been, 
at  all  difplaycd,had  it  not  been  for  thefeevils  that 
are  the  confequent  fruit  of  voluntary  mifcon- 
du6l.  The  idea  of  pity,  and  mercy,  and  par- 
don, as  Divir»e  attributes,  exercifed  towards  mo- 
ral agent.%  is  cfTentially  connedled  with  their 
^L^ual  fuffering^  or,  at  lead,  liahlcncjs  to  it,  on 
account  of  their  ill-doings  :  infomuch,  that, 
were  it  not  for  the  unhappinefs  we  become  ob- 
noxious to,  upon  being  faulty  in  their  beha- 
vior, they  could  have  had  no  notion  of  thefc 
amiable.  Divine  glories.  And  it  is  from  hence 
that  thofe  marvellous  difplays  of  goodnefs, in  thefe 
rncdes  of  exercife,  have  taken  rife,  which  tend, 
npt  only  to  the  eternal  honor  of  the  'Deity ^  but 
{he  bed:  and  greateft  good  likewife  of  moral 
and  intelligent  beings.  Nor  is  it  difficult  to 
vonceive  how  the  difplay  of  thefe  attributes  of 

the 


246       THE    BENEVOLENCE 

the  Supreme  Creator  Ihoiitd  operate  to  this  end;^ 
For  it  is  obvious,  upon  the  flighteft  attentiorij^ 
that  riches  of  forbearance,   long-fufTering  ancjj 
forgivcnefs,  are  naturally  adapted  to  work  pow:- 
t-rfurly  upon    intelligent    minds,,    if  they   have 
been  faulty,  to  lead  them  to  repentance,    and 
bring  th^ni  back  to  the  pra(5ti.ce  of  virtue,  the 
only  way  to  true  happinefs..     And,  perhaps,  fa. 
long  as  ihere  are  any  remains  of  ingenuity,  no- 
thins;  is  niore  rationally  fuited  to  produce  this, 
effect.     And  where  any,  under  the  influence  of 
tjiefe  Divine  difplays,  have  been  recovered  to, 
a  virtuous  difpofition,.   there    are  no   motives, 
better  fitted,  to  ftrengthen  and  eftabliih  it,  than, 
thole  which  rr:ay  be  feledled  from  that  pity  and 
mercy,  which  the  'Deit^  has   exercifed  towards, 
tliem.     Befides,  there  will  be  the  excitement 
of  pious  afieciions  in  their  minds  towards  the- 
Divine  Beings  accompanied  with  high  fleajure ; 
which  pleafure  they  could  never  have  perceiv- 
ed, but  in  this  method  of  condu-fc.    And,  I  may 
add,  this  fame  goodnefs  of  the   'Dcity^  appear- 
ing in  his  lenity,  and  patience,  and  mercy,  to- 
wards guilty  moral  agents,  is  as  naturally  fitted 
to  produce,  in  other  intelligent  beings,  who  are 
not  the  irnnicdip.te  objeds  of  it,  fuch  fentiments. 
-2l\y^i  affections,  attended  with  correfponding  de- 
light, which  they  could  not  otherwife  have  been 
the  fiibje6l:s  of;  whereby  both  the  virtue  and 
haj>pinefs  of  tiie  rational  and  moral  creation  is 
better  provided  for,  than  it  could  have  been 
in  a  difrercnt  Rate  of  things. 

It 


OF     THE    DEI  tY.  ^^47 

It  will  not  from  hence  follow,  it  is  owned,  that 
inoral  irregularity  ought  to  have  been  permitted  : 
Nor  was  the  above  reafoning  intended  to  judify 
fuch  a  permiflion  ;  this  having  been  before  ac- 
counted for  upon  other  confide»*ations.  The  only- 
inquiry  here  in  debate  is,  whether  the  connexion 
o(  unhappinefs  With  this  moral  irregularity  is  re- 
concilable with  goodnefs  ?  And  the  argument 
we  are  upon,  is,  I  think,  fufhcient  for  tlie  proof 
of  the  atBrmation  ;  as  it  has  particularly  point- 
ed out  the  way  wherein  the  good  of  intelligent 
beings  is  better  provided  for  by  this  expedient, 
than  it  could  otherwife  havebeen.  For  byn^eans 
of  the  evils  that  accompany  ill-doing,  occafion, 
we  have  feen,  has  been  offered  for  fjch 
a  difplay  of  the  Divine  moral  perfedlions  as 
is  the  greateft  encouragement  to  virtue, 
not  only  to  the  agents  who  may  have  adted 
wrong,  but  to  others  alio  j  befides  that  it  lays  a 
foundation  for  fuch  f  leafing  perception  as  could 
not  have  been  enjoyed  in  any  other  method. 

In  fine,  whereas  it  is  complained,  that  ivick- 
ednejs  is  inade  an  occafion  of^  Juffering^  not  only 
to  the  guilty  agents  themfelves,  but  to  ethers 
like  wife,  in  various  ways,  fo  as  to  render  life 
very  uncomfortable  \ — The  anfwer  is,  that  this 
unavoidably  arifes  fron>  the  conditution  of  na- 
ture, at  lead,  in  refpefl  of  the  human  /pedes. 
It  is  impofTible,  upon  fuppofition  of  the  exiit- 
ence  of  fuch  an  order  of  beings  as  men  are,  but 
that  they  fliould  fuffer  more  or  lefs  by  the  vices 
and  follies  of  one;  -another.     According  to   the 


S48     THE     BENEV-bLENCfe 

p'overhs  as  old  as  Sahrnvn-y  xi  fovlijh  Jon  is  thh 
teavinejs  of  his  mother  ;  and  again  a  foalijh  Jon  is 
w  grief  to  kis  father.  And  the  conlr^quences  of 
opprcfTion,  rapine  and  violence^  whether  public 
or  private,  mud  be  felt  and  groaned  under,  iii 
a  world,  where  creatures  are  fo  nearly  allied  to, 
and  dependant  on j  each  other.  Nay,  the  pen a^ 
evils,  w^hich  the  Deity  may,  in  kindnels,  inflidt 
to  ftop  the  progrefs  of  wicked nefs,  muft,  many 
times,  touch  the  innocent  as  well  as  guilty,  while 
they  live  mixed  together,  as  in  the  prelent 
(late  ':  Nor  could  it  be  otherwife  without  an 
inverflon  of  the  courfe  of  nature*  So  that,  if 
this  objecftion  proves  any  thing,  it  is  that  fuch 
an  order  of  beings  ought  not  to  have  been  crea- 
ted. Biit  we  have  already  ^een^  that  the  Deity 
was  not  obliged  to  niake  only  the  rhoft  perfedl 
beings  ;  yea,  that  the  communication  of  the 
greaidjl  good  recjuired  the  creation  of  all  ranks 
of  beings,  in  the  defcending  line,  fo  long  a^ 
the  enjoyment  of  exillence  could  be  called  an 
happinefs.  Nor  may  fuch  creatures  as  we  arC;, 
who  have  fo  narrow  a  view  of  the  works  of 
God,  and  the  whole  fyllem  of  the  univerfe^ 
take  upon  us  to  fay,  that  ah  order  of  beings 
conflituted  as  we  are,  could  not,  in  confifl^ncy 
with  wifdom  and  goodnefs,  have  a  place  in  the 
creation  ;  or  that  fuch  creatures,  with  all  the 
evils  to  which  they  are  fubjedted,  would  not 
make  a  beautiful,  neceffary  part,  ill  the  Divine 
plan,  contrived  to  form  a  fcene  wherein  the 
pcrfcdions  of  the  Dsif^  might  be  looft  adn-ira-* 

biy 


OF    THE    DEITY. 


249 


Wy  difplayed  in  producing,    upon    the  whole, 
■the  greateft  pojjibb  good. 

Befides,  it  ought  to  be  confidered,  that  theje 
foils,  which  wicked  men  bring  upon  others  by 
their  vices,  are  luppofed  to  bear  hard  upon  tiie 
benevolence  of  the  Creator  and  Governor  of  the 
univerfe,  chiefly  on  the  prejumption,  that  the 
'prefeni  is  an  entire  independent  Hate,  not  having 
relation  to,  or  connexion  with.  Tiny  future  cx- 
iftence  :  U:)r)n  which  fuppoficion,  it  is 
■owned;,  the  diuiculty  objected  v/ould  be  an  un- 
furmountable  one.  But  will  any  pretend  to 
demonftratey  that  there  is  no  future  Hate,  that 
tieath  p  its  a  total  end  to  the  being  of  man,  and 
all  further  capacity  of  enjoypient  ?  And  if  this 
cannot  be  demonflratcd,  Vvhich  mull  be  confeded 
to  be  the  truth  of  the  matter,  it  is  pofTible,  that 
the  evils  which  any  fuller  in  this  may  be  made 
np  to  them  in  another  Hate  :  Nay,  it  is  pofTi- 
ble, that  thefe  evils  which  they  fuiTcr  may  be 
intended  as  a  means  to  prepare  and  qualify  them 
for  greater  happinefs,  in  fome  future  period  of 
cxillence,  tlian  they  could  otherv/ife  have  en- 
joyed. And  this  leads  to  another  remark  of 
great    importance   in    the    prefent    argument. 


which  IS-, 


That  the  evils  Aiffercd  by  fome,  through  the 
faulty  conduct  of  others,  arc  lb  over-ruled,  la 
the  all-wife,  gra("ious  government  of  the  Deity, 
as  to  give  occafioh  for  l\\c  exerc'ile  and  improve- 
ment of  fuch  virtues  as  tend  to  promote  tht?fr 
greater  happinefs.  Vice,  it  i*o  !:rue>  lias  ir.rro- 
li  \i  ijucca 


tso     THE    BENEVOLENCE 

'  duced  into  the  world  a  great  many  trials,  griev- 
ous to  bear  :  But  it  is  as  true,  that  they  aire 
capable  of  being  improved  to  advantage.  And 
what  though  any  fliould  fuffer  throi  gh-  the 
caprice,  the  pride,  the  hatred,  the  malice,  and 
other  ungoverned  paflions  and  lulls  of  wicked 
alien,  if  they  may  hereby  be  gainers  in  the  end  ? 
And  this  is  made  pollible  as  the  De:/y  has  con- 
nituted  things.  For  thefe  very  difirelTes,  which 
are  caufed  by  the  prevalence  of  fin  and  fcl'y, 
are  fo  many  opportunities  ofFe-red,  in  provi- 
dence, for  the  exercife  of  meeknefs,  patience, 
forgivenefs,  and  the  like  virtues  ;  which,  being 
often,  by  this  means,  thrown  out  into  action,  be- 
com.e  fettled  moral  difpofitlonS:,  not  only  fcrming 
a  moft  beautiful  character,  but  together  with 
it  a  capacity  for  happinefs,  which  could  not 
otherv/ife  have  been  enjoyed.  It  is  certain, 
that  the  exertment  of  the  mind,  in  one  par- 
ticular way,  is  the  method,  according  to  the 
eilablifhed  laws  of  nature,  by  which  it  con- 
trails a  faculty  in  this  way  of  exertion,  and 
becomes  poflTeiied  of  what  we  call  habits,  m 
any  kind.  And  it  is  as  certain,  that  cppcrtu- 
vities  offered,  in  the  courfe  of  providence,  for" 
the  frequent  repetition  of  thefe  exertmiCnts,  are 
the  cccrfion  by  which  the  mind  receives  that 
corrcfponding  lent,  o»*  tuniy  to  which  we  give 
t'iC  name,  habit  or  dijpcfiticn.  From  whence  it 
follows,  that  the  evils  fuffered  through  the 
fault  of  others,  as  they  give  opportunity  for 
acts  of  mcckncfs,  and  forbearance,    and  for-* 

giveaefs, 


OF     THE    DEITY.  151 

glveaef?,  are  properly  adapted  to  fornn  the  vir- 
tuous difpofuian.s  anfwering  to  dicle  'ids.    And 
accordingl/  it  is  fcen,  in  fact,  that  none  among 
men  are  pofT^fTcd  of  thele  excclJent  virtues,    ia 
fb  coniirined  a  degree,  as  thofe  who  have  taken 
occafion^  from  the  evils  they  Iiave  fuffered,  to 
be   much  in  th?  exercife  of  ads    of  patience^ 
contentment,  and  refignation.    They  have,  by 
this  m?ans,   got  formed  in  them,    and  greatly 
ftrengdiened,   th-i  difpofitions  to  thcfe   virtues. 
Nor  is  this  all  :     But  their  capacity    for  moral 
rational    happinefs  is  thereby    pr.jportionabiy 
enlarged.    Thefe  virtues,  v/hea  called  forth  in- 
to   exercife,    are^    at  prefent,     rewarded   with 
plsafurey  and  fjch  pleafure  as  none   know  the 
value  of  bit  thofe   who  have  felt  what   it    is.. 
Bendes  Which,,  there  is  no  reafon  to  think   but 
that,  in  f  )me  other  and  future  (late,  tliey  fli  ill 
further  reap  tlie  fruit  Ci(  x.\\q\y  moral  hnprovemeutSy 
in  anfwerable  m:?afures  of  rational  fatisfactioa. 
and  .delight.     To  be  fure^  it  cannot  be  prov- 
ed, that  this  miy  no:  ;    yea,  that  it  will  not,, 
be  the  cafe.     And   upjn  this  fuppofirion,   it  is 
eafy  to    conceive,    how  the  evils  which   good 
men  have  fuiivTed,  through  th^e  wickednefs  of 
their  fellow  creatures,  may  finally  turn  out  to 
their  benefit.     What  fpecial  iife  there  may  be, 
in   another    ftate,    fur  thofe  difpofitions  which 
have  been  farmed  in/Z';j,and  particularly  fuited 
to  trials  fi'om  the  perverfe  behaviour  cf  others, 
we  know  n')t :  But  thus  much  we  may  be  lure  of, 
that  virtu  JU3  habits,  by  what  means  focver  thcy^ 

hava 


252     THE     BENEVOLENCE 

have  been  formed,  improved,  and  ftrengthen- 
ed,  do  enlarge  the  gene!:al  capacity  for  ration- 
al jiif  ral  happinefs  ;  infomuch,  that,  if  there- 
is  antl:cre  is  another  fcate,  the  fubjetSls  of  them, 
on  this  accotnt,  muft  be  the  more  happy  ia 
proportionable  returns  of  true  and  folid  pka-^ 
fure. 

The  fiim  cf  the  whole  argument  is  this,  that 
the  connexion  of  unhappinefs  with  moral  irregula- 
rity is  a  means  wifely  adapted  to  operate  pow- 
erfully upi^n  rational  moral  agents,  to  reduce 
them  to  a  right  condud,  if  they  have  been 
faulty,  and  to  preferve  them  inviolable  in  their 
attachment  to  virtue,  if  they  have  been  inno- 
cent :  Infomiich,  tliat  it  may  be  ovs^ing  to  this 
co/we^iojiy  there  is  fj  much  order  and  happinefs 
in  the  inteliige;it  c\'€d.tion -,  of  both  which,  had 
not  this  connexion  been  conftituted,  there 
would  undoubtedly  have  been  much  lefs  than 
there  now  is,  and  has  all  along  been.  The 
confequence  wherefrom  is,  that  this  provificn, 
fitted  for  the  produ6tion  of  fo  m.uch  gocd,  i^ 
fo  far  from  being  incorfiftent  zvith  beiievclaice^ 
that  it  is  a  ftrong  indicatic.n  cf  it.  And  whereas 
the  fuffcrings  of  the  virtuous,  by  the  wickednefs- 
cf  the  vicious,  are  great  and  trying,  thefe  alfo> 
upon  fuppofition  (if  another  ftate  (which  cannot 
be  proved  to  be  an  tinreafonahleyWw^ch  lefs  an  impfji- 
hle  one)  may  be,  in  the  end,fcr  their  adiajitage  ; 
as  they  are  capable  of  being  improved  fo  u% 
that  the  fruit,  upon  the  whc  le,  Ihall  be  riiore 
happinefsj  than  if  thefe  fuffeiings  had  rot  beer; 

endured  ; 


OF    THE    DEITY.  ^^;^ 

cnd!red  :  And  if  they  may  pofTibly  be  a  7neans 
to  produce  greater  <i;ood,  they  cannot  prove  a 
deiicicncy  in  the  benevolence  of  the  Dcity^  but 
are  rather  an  argument  in  proof  that  he  is 
endowed  with  tl^is  attribute. 

I  have  now  offered  what  I  had  to  fay  in  il- 
luftration  of  the  confifldncy  between  infinite  be^ 
^levohncCj  and  morel  irregdarity^   together    with 
all.  its  conjcqucnt  unhappinefs.      And    I  fee  not, 
lip  n  the  review,  but  the  reafoning   employed 
to  this  p  -rpofe  is  flri^lly  concl  ifive.     God  ha- 
ving created  free  agents y  it  appears,  fr  m  wliat 
has  been  difcourfed,  that  they  are  the  pr  per  and 
fole  caufes  of  ail  tlie  moral  dif  jrder  that  is  com- 
plained ';f,  and  not  tlie  Dei*y  ;    who  has   d')ne 
every  thing  that  he  could^    in  Confiftency  with 
reafon  and  wifdom,  not  only   to  pi'event   their 
abufe  of  their  faculties,  but  t)    promote  their 
improvement  of  them  fo   as  to  attain    to    the 
highell  perfedionand  happinefs  :  And  further, 
that  the  very  cvilsy  he  has  connecled  witii  their 
voluntary  miJcondu£ly    arc  kindly  intended,  and 
wifely  adapted,  to  bring  about    their  hejl;  gocd^ 
and  will  certainly  do  it,  if  it  is  not  their  own 
fault.     So  that,  upon  the  whole,  it  cannot  be 
conceived,    what    the   Dsliy  could  have  done 
more,  in  a  wife  and  rational  method  of  opera- 
tion, to  have  made  intelligent  moral  beings,    in 
all  their  various  orders y  as  happy  as  their  origi- 
nal capacities  would    allow  of    :  Wliich  .  is   as 
much  as  can  be  expevflcd^  even  from   bcnrjo- 
lence  tliat  is  infinite. 

It 


-54      THE     BENEVOLENCE 

It  now  remains  to  confider  the  third  and  la(t 
cbje6lion   to  the   infinite    benevolence    of  the 
Deity.      And   this  is  taken    from   the  naturct 
evils,  common  to  all  perceiving  beings,  in  this 
world  of  our's,   in   all  their   cLifTes,    from  the 
Iiigheft  to  the  loweil  5  fuch  as  pains,  difeafes^ 
and  difaflers,  in  various  kinds,  and  degrees  ; 
and,  at  lail,  death,  moflly  accompanied  with, 
diilrefs,    and  fometimes  with   aggravated  cir- 
cumftances  of  rrifery  and  torment.     And   the 
complaint  upon  this  head  is,  that  thefe  evils  are 
not  only  permitted  by  the  Deity,  but  were,  ia 
a  fenfe,  appointed  ;  as  being  the  effe6l  of  that 
conllitution    of  things,     which  he    contrived, 
T'nd    efcabiiihed,    and  has    ail     along  upheld : 
Nay,  it  is  urged,  with  refpccl  to  fome  of  thefe 
evils,  as  to  their  kind,  if  not  degree,    that  the 
]3eity  intended  they   iliould    take  place,    and 
originally  endowed  the  creatures  with  fuch    na- 
.tures,  as  that    a  liablenefs  to  them  was  abfo- 
Jutely  neceffary.     And  would  an  infinitely  be^ 
nevolent  Being,  fiy  the  movers  of  this  objec- 
tion,   have     brought  creatures   into    exillence 
under  fuch  circumftances,    fubie(5led,  by    the 
very  laws  of  their  nature,  to  pain  and  n>ifery  ? 
Does  this  look  like  the   doirg    of  fupremely 
pci*fe6t  goodnefs  ?     Can  it  be  fuppofed,    that 
il'ch  a  ilatc  of  things  could  liave  been,  if  ori- 
ginally plinned,   and  all  along  conduced  by  a 
JBeing  efrentially,  nnd  infinitely  kind  and  good  ? 
I  anfwer  by  arknowledging,  that  the  percei- 
ving beings  of  all  orders,  m  this  lower  world^ 


OF    THE    DEITY. 


^si 


5Lre liable  top:iin,  and  death;  and  that  they 
were  made  thus  liable  by  the  G^d,  who  gave 
them  cxittence  under  fuch  circunui-ances,  as 
that  theJe  evils  could  not  be  avoided.  Only, 
let  it  be  remembered,  and  confidered,  before  I 
come  to  a  particular  relblution  of  this  diLH- 
culty, 

That  even  thelc  natural  evils,  To  far  as  man- 
kind :ue  concerned  in  them,  are  all  of  them 
increafed  in  their  malignity,  by  means  of  that 
moral  .  diforder,  which  they  have  introduced 
into  the  woild.  And  tp  this  lame  caufe,  and 
not  to  the  Author  of  our  beings  it  is  owing 
alfo,  that  the  kinds  of  natural  evils  arc 
become  more  numerous.  Had  it  not  been  for 
the  lulls  of  men,  we  fliould  never  have  heard 
of  m.any  tormenting  djfeal^rs,  which  multitudes 
now  lie  groaning  under.  And  as  to  tholo 
which  were  unavoidable,  in  coniequence  of  the 
cftabliflied  laws  of  nature,  they  would  have 
been  comparatively  few,  and  attended  with 
only  tolerable  degrees  of  pain.  An  inteippe- 
rate,  luxurious,  debauched  courfc  of  living, 
through  the  prevalence  of  ungoveriied  apretice, 
and  fenfual  inclination,  in  oppofition  to  the^ 
didates  of  reafon,  and  the  remonitrances  of 
confcience,  is  that  wliich  has  aggravaied,  as 
well  as  multiplied,  the  evils  of  tne  world.  Ic 
is  therefore  very  unfair  to  take  occahon,  from 
the  vexations  and  forrows  of  human  life,  iii 
its  prelent  degenerate  Rate,  to  reflect  dilhoncf 
•n  the  goodneft  cf  the  Deity,     The  onlyjult 

wajr     _ 


A5S      rnU    BENEVOLENCE 

way  of  forming  ah  impartial  judgment,  in  the 
cafe,  is,  to  confuler  thefe  evils,  not  as  multi- 
plied and  aggravated,  througli  men's  pervert- 
ing their  powers,  and  ai5ling  counter  to  the 
rules  prefcribed  for  the  governm.ent  of  them  ; 
but  as  it  may  reafonably  be  fuppofed,  they 
would  have  taken  place,  according  to  the  courie 
of  nature,  not  hindered  in  its  regular  opera- 
tion. The  miferies  that  infecl  the  human  Ipe- 
cies,  in  the  form^er  view,  are  the  fole  fruit  of 
their  own  folly,  not  an  efft6l  of  God's  produ- 
cing, for  which  men  them.felves,  and  not  God, 
are  anfwerabie  :  Though  I  inay  add  here,  his 
goodnefs  is  fuch,  that  he  has  done  every  thing 
fit  and  proper,  that  even  thefe  evils  of  men's 
own  bringing  upon  themfeives  m.ay  turn  out, 
in  the  end,  to  their  final  good,  as  we  have  al- 
readyfeen.  In  the  latter  view  only  of  the  evils 
of  life  is  difcovered  the  proper  effe6l  of  thofe 
Jaws  of  nature,  which  the  Deity  has  ellablifh- 
iilhed,  and  which  wc  are,  at  prefent,  called  to 
confider,  in  order  to  vindicate  his  fupremc 
benevolence. 

And  here  it  may  be  again  proper,  before  I 
proceed  to  the  particular  evils  complained  of 
as  inconfiPrences  with  the  Divine  goodnefs,  to 
obferve  in  generaly  tliat  they  are  the  effecls  of 
cilabliflied   laws,    the   defign  and  tendency  of 
which    are   greatly   beneficial.      And    though 
Ihey  may  be,  in  fomc  inilances,  more  efpeci al- 
ly at  certain  times,  the  occafion  of  evil,    they 
are     notwithftanding    eventually      produdivc 


6f  the  deity, 


^57 


%f  k  vafl  overbalance  of  good.     The    air   we 
'breath  in  may,  in  confcquence  of  the  laws  of 
nature,  be  foine times  fubjeclcd  to  thofc  hetcro- 
'gencvjs  mixtures,  Vvhich  will,  until  it  is  purified, 
make  it  offuch  an  ill  temperature,    as  to  oc- 
cafion.  hurt  both   toman  and  bead;     but  yet, 
life  itfelfin  all  animals,  without  which  there 
could  be  no  enjoyaient,    is  ab/olutcly  depen- 
dant on  it,    and    preferved    by   means   of  it. 
i^ire,  conformably  to  the  laws  of  nature,   may 
tinhappUy  be  the  occafion  of  exten^vely    ruin- 
bus  defoladon  ;  while  yet,  it  is  one  of  the  mofb 
"iifeful  creatures  of  God.     Storms  and  tempefts, 
thundiT  and  lightning,  may  ibmetimes    be  the 
caufes  of  no  fmall  hurt,  by  dedroying  the  lives, 
or  fubftance,  of  numbers  of  individuals  j    bur, 
by  clearing  the  air,     and  difengaging  it  from 
thofe  noxious  exhalations    that    were  blended 
with  it,     it  fits  it  for  rcfpiration,     and  in  this 
v/ay    does  good,     beyond   all  comparifon    for 
furpifTing  the  evil  it    ever  brings  into  event. 
The  fame  may  be  faid  of  earthquakes,     inun- 
dations, fafnines,  and  peiliilences,  they  are  the 
tiFecls  of  laws,  which  are  not  only,  in  that  ge- 
neral tendency,    good,    but    aifbually   produce 
more  and  greater  good,  than  they  ever  do  evil. 
In  fhort,  the  laws  of  nature  arc  all  of  the  be- 
neficial kind,  and  we  feel  that  they  are  iOy  by 
the   enjoyment   of  innumerable    good  things, 
which  are  the  effedls  of  their  operation ;     and 
the  evils  they  may,  at  any  time^  be  the  occa- 

.1  i  fion 


S5S      THE    BENEVOLENCE 

fion  of,  arc  not  worthy   of  being  mentioned^ 
they  are  fomuch  over-balanced  with  good. 

And  it  may  be,  upon  the  whole,  befl,  in 
this  world  of  our's,  that  general  laws  fhould  be 
fo  efliabliflicd,  as  that  evils  lliould  fometimes 
be  occafioned  by  them.  The  final  caufe  of 
fuch  an  eflablifhment  nnight  be  the  good,  par- 
ticularly of  mankind.  A  world,  in  which  there 
is  a  mixture  of  evil  with  good,  may  be  moft 
fuitable  for  liich  creatures  as  we  are.  Were  the 
lav/s  of  nature  Rich  as  to  leave  no  room  for 
thofe  occallons  of  forrow,  fear,  and  fuffering, 
v/e  are  now  fubjecled  to,  this  earth  might  have 
been  a  place  altogether  unadapted  for  training 
us  up  for  the  enjoyment  of  God,  the  fupreme 
good.  It  was,  perhaps,  highly  expedient^  if  not 
abfolutely  nc^eflary,  that  we  Ihould  live  in  a 
world  o^  difcipHne,  a  world  that  would,  in  the 
natural  courfe  of  things,  be  the  occafion  of  dif- 
ficulties, inconveniences,  and  trials,  by  means 
of  which  we  mi^ht  be  form.ed  to  a  meetnefs  for 
another  world,  in  which  we  fhould  be  totally 
freed  from,  them.  An  uninterrupted  flate  of 
eafe  and  pleafure^  would,  morally  fpeaking,  be 
the  ruin  of  m.ankind.  We  need  a  mixture  of 
evil  with  good  to  check  our  pride,  to 
reflrain  our  fenfual  appetites  5  to  take  off 
our  affe6licns  from  the  things  of  the  earth  ; 
and  to  excite  in  us  a  jull  fenfe  of  our  depend- 
ance  on  God.  And  we  need  alfo,  every  now 
and  theny  to  be  alarmed  by  this  or  that  dif- 
penfation,  whicli  ihall  fy (;ak  with  a  voice  more 


OF     THE     DEITY.  259 

laud  and  awful,  rhan  is  cornmoa  and  ordinary. 
The  inhiihicants  of  the  world  in  gcn'^ral,  and 
thofe  of  this  or  the  other  place,  in  fpecial,  are 
fuiT^etiines  funk  into  a  Hate  of  luch  carelefneis 
and  flu.^idity,  have  io  little  fairh  in  God,  and 
are  fo  given  up  to  commit  all  iniquity  with 
greedinefs,  that>  lunnanly  fpcaking,  there  is 
no  room  left  to  expe6l  their  reformation  and 
amendment,  but  by  fuch  manifellations  of  the 
power,  the  greatnefs,  and  nvajedy  of  God,  as 
even  force  a  faith  in  him,  and  a  ferious  atten- 
tion to  his  character  as  the  moral  Governor  of 
the  world.  The  CQ-jrfe  of  nature  is,  according- 
ly, wifely  and  mercifally  adapted  to  both  thefe 
ends  ;  giving  occaHon,  at  all  times,  for  r/Z/r/- 
plinary  trials  ;  and  bringing  on  alio,  at  certain 
inrervals,  fuch  tremendous  events  as  are  pow- 
erfully f  jited  CO  alarm  tlv^ir  fears,  and  engage 
them  to  betake  themfelvcs  to  a  better  courfe 
qfcondud.  And  it  is  highly  probable,  the  all- 
wile  good.  God  has  fo  adjufted  the  laws  uf  natur/, 
as  that  they  fliall  operate,  in  all  ages,  and  in 
aU  places,  fo  as  may  befh  anfwer  his  benevolent 
defio-ns  in  the  m*oral  o-overnment  of  his  intel- 
ligent  creatures..  What  I  mean  is,  he  may 
have  fettled  fuch  laws,  with  refpefl  to  natural 
caufes,  n^ay  have  fo  proportioned  their  force, 
fphere  of  atlion,  degree  and  manner  of  opera- 
tion, as  that,  under  his,  all-powerful  and  all- 
v/ife  concurring  influence,  they  Ihall  conf[)ire 
together  to  produce  thofe  effe^fts,  at  fuch  times^ 
$jr\d  in  fuch  placcSj    which  may  be  fuited  xck 

their 


26o     THE     BENEVOLENCE 

their  moral  ftatc,    2^nd  ferve  for  warning,    or 
corre6tipn,  or  ruin,  as  he  fnould  j^dge  moft  ex- 
pedient.    It  is  from  thefc  laws  of  nature^  that 
tempeftsj  famines^  peililenc^s,  earthquakes^,  and 
the  like  evils,  take  their  rife.     And  they  may 
r^albnably  be  viewed  as  the  ^reai  injlruments  of 
providence.       It  is  by  thefe,  ^t  leafl  in  part^^ 
that  Go.d  keeps  this  degenerate  world  withia 
re'^raint.  W^re  it  not  foi:  the  difplays  he  makes^^^ 
at  proper  times,  and  in  proper  places,  of    his 
hiring,  perfedlions,,  and  governing  providence, 
in  thefe  ways  of  terror,  manlgnd  might,  atlengthj^ 
forget  there  was  a  Godj  or  live  as  though  theiQ. 
was  none. 

But  it  will,  perhaps,  be  faid  here,  why  Sioulcl 
beings  be  iiiade  fo  imperfcA  as  to  need  a  con- 
riitution  of  things,  in  confeqiience  of  which 
ther^  would  unavoidably  be  thefe  evils  ?  Could 
not  the  Deity  have  make  mankind,  in  particu- 
lar, more  perfect,  and  placed  thero  in  a  worJdj^ 
in  which,  conformably  to  eflabliflied  law^s,  they- 
inight  have  enjoyed  good  without  any  mixture 
of  evil  ?  And  if  he  could,  would  he  not  have 
done  it,  if  infinitely  benevolent  ?  Th^fe  ^uef- 
tions,  and  all  other  of  a  fim.ilar  kind,  are  only 
fo  many  vague,  unfupported  fuggeitipns,  im- 
porting, that  a  world,  fo  conflituted  as  our's  is^ 
could  net,  upon  the  fuppofition  of  infinite  bene- 
volence, have  been  brought  into  exiuence.  Bu; 
this  is  fo  far  from  being  a  truth,  that,  ha;;! 
not  the  Dciry  created  fuch  a  wcrlc]  as  tl.is  in 
which  wc  live,  he  would  not  have  Hianifcftcd  1q 

much 


OF    THE     DEITY.  261 

rnuch  benevolence,as  he  might  have  done^  and  ac- 
|:ual!y  has  done.  It  has  been  already  lltid, and  large- 
ly proved,  that  there  nr.ay  be  the  comirjunicaci- 
on  of  more  good  by  the  creation  of  a  diverfity 
of  beings,  varioiiHy  capable  of  happinefs,  from 
the  greateft  conceivable  height,  quite  down  to  the 
lowelt.  It  is  therefore  no  objection  againfl:  in- 
finite benevolenccj  that  all  beings  are  not  a- 
like  perfect,  but  rather  a  proof  of  it;  becaufc 
the  lefs  perfedl,  in  all  their  gradations,  fo  long 
as  they  are  at  all  capable  of  enjoyment,  inftead 
of  diminishing,  increafe  the  fi>m  total  of  good. 
Why  then  (houid  they  be  excluded  the  creation  ? 
Why  ih^uld  not  our  world,  ii-tiperfe6t  as  it  is  in 
comparifon  with  other  worlds,  have  been  brought 
into  exigence,  with  all  its  inhabitants,  animal 
and  rational,  hnvcver  low  fome  of  them  may  bo 
in  their  capacities  for  the  perception  of  ha})pi^ 
nefs  ?  They  are  all,  according  to  their  ieveral 
ranks,  capable  of  pleafure,  and  a^ually  cn^oy  it, 
,ind  an  over-balance  of  it,  notwirhilanding  ail 
the  evik  they  are  liable  to.  If  therefore  thoy 
Jiad  not  been  made,  n--  r  the  world  in  which  they 
jive,  becaufe  fo  conltituted  as  fometimes  to  be 
the  occafion  of  evil,  the  place  they  now  h]{- 
tain  in  the  creadon  would  have  a  vaft  void. 
And  what  a  njighty  chafm  in  nature  would 
this  have  been  the  means  of  r  How  much 
lefTcned  muft  have  been  that  f]^ood,  whicii  might 
}iave  been  communicat^ed  ?  None  of  that  hap- 
pinefs  would  have  been  polTible,  which  is  now 
pnjpyed,  has  been,  and  may  hereafter  be  en- 
joyed 


i^62      THE    BENEVOLENCE 

joyed,  by  innumerable  beings  which  have  exift-* 
etl,  and  may  in  future  time  exift,  on  this  earth. 
And,  is  it  not  more  for  the  honor  of  the  bene- 
volent Deity,  that  this  happinefs  fhould  have 
been  communicated,  than  tliat  he  fhould  have 
withheld  it  ?  In  a  diverfitrcd  creation,  there 
niuit  be  a  diverfity  in  the  difplays.  of  goodnefs^ 
fliould  they  proceed  even  from  an  infrniccly  be- 
nevolent being.  If  the  difplays  of  goodnefs,^ 
therefore,  in  the  contlitution  of  our  worlds  and 
the  innumerably  various  creatures  in  it,  are 
lejs  than  in  the  conflitution  of  other  worlds,  and 
the  creatures  in  themi,  it  is  no  other  than  might 
reafanably  be  looked  for.  There  is,  b>eyond; 
ail  controverfy,  more  benevolence  difcovered 
in  making  fuch  a  world  as  our's,  than  if  the 
place  it  occupies  in  the  creation  had  been  ^ 
blank  ?  And  what  is  more,  for  aught  any  man 
living  can  prove  to  the  contrary,  or  pretend 
without  arrogance  to  prove,  it  may  be  a  fit  link 
in  that  chain  of  exigence,  which  God  may  have- 
intended  for  as  full  a  manifeltation  of  his  be- 
nevolence, as,  in  his  infinite  wifdom,  he  haac 
judged  proper. — But,  inftead  of  enlarging  any 
further  here,  I  fhall  rather  proceed 

To  a  more  diredl  anfwer  to  the  objedliorv 
againft  the  iri finite  benevolence  of  the  Deity,  as 
fetched  from  tliofe  natural  evils,  which  all  the 
percipient  beings  in  our  world,  and  mankind 
in  fpecial,  are,  from  their  very  make,  and  the 
laws  of  nature,  fubjedled  to.  And  here  I  (hall 
be  particular  in  enumerating  the  principal  of 

thefc 


OF    THE    DEITY.  atj 

thel^  evils,  and  ^ndcjlvor  to  account  for  them, 
in  confiftcncy  with  goodnefs,  fhould  it  be  fup- 
pofed  to  be  infinite,  but  guided,  at  lIic  fame 
time,    by  unerring  wildom. 

The  nrft  evil  complained  of  is  pain.  This 
indeed  is  nearly  connected  with  moft  uf  the 
other  evils>  dnd  coailitutes  fo  great  a  part  of 
them,  that  it  might  be  confidcred  in  general^ 
and  the  anfwer  to  it,  if  jufl-^  efteemed  a  full 
reply  to  them  all.  But  I  chufe  rather  to  fpeak 
to  it  di(lin6tly,  and  particularly,  as  one  of  the 
evils  objeded  to.  It  is  fuppofed  in  the  objec- 
tion, that  it  is  in  itfelf  an  evil,  and  fuch  am 
one  as  there  was  no  occafion  for,  and  could 
not  have  had  exigence  from  an  infinitely  bene- 
volent Being.  But  this  may  be  a  great  mif- 
take.  Pain,  in  a  relative  view,  and  as  intro-^ 
duced  into  fuch  a  world  as  our's,  may  lofe  its 
nature  as  an  abfolute  evil,  and  be  rather  wor- 
thy of  being  called  a  real  good. 

Some  have  endeavoured  to  account  for  pain, 

^o  as    to  make  it   con  fill  with   goodnefs,    by 

faying,   that    it  gives  a  quicker    and  llronger 

relifh    for    pleafure  j    and  that  pleafure  could 

not  have  been  felt,  at  lealt  in  many  cafes,  and 

with  fo  high  a  guft,  had  it  not  b  en  for  pre- 

ceeding  experience  of  the  thing  tneant  by  the 

fenfarioii  of  pain.     But  it   is  evident,    beyond 

all  reafonable  difpute,    tiiat  there  n.ay  be  the 

perception  of    pleafure  without    any  pr'^v'ous 

perception   of  pain  i    becaufc  this  is  the  i<al 

iruth  with  i^'^^^tX  ;g  hia^j  >Yhg  u  God  c^ver  all 


tS^r      THE    BENJEVOLENCE 

biefTed  forever  more.  It  will  riot  .be  pretenct- 
ed,  that  th,G  perfedly  and  infinitely  happy  Be- 
ing ever  knew  v/hat  pain  Was,  from  any  ex- 
perience he  ever  had,  or  could  have,  of  it 
within  himfelf.  And  it  is  pofTible,  I  might 
rathel:  fay  highly  probable,  that  there  are  crea- 
ted beings  of  a  fuperior  ord^r  to  the  noblell 
in  our  world,  who  never  feit  pain ;  having 
.hever  had  occafiori^  or  feafoh  for  fuch  percep- 
tion. 

Others,  in  vindication  of  the  t)ivine  bene- 
volence, have  fuppofed,  that  the  conftitutionj 
particularly,  of  man,  is  fo  exquifitely  nice^ 
that  a  touch  tipon  his  nervous  fyftem  will  oc- 
tafion  pleafure,  or  pain,  according  to  the  de- 
gree arid  manner  in  which  it  is  done  j  and 
that  the  bodily  tnechanilm  is  fuch,  that  it 
could  not  have  been  otherwife.  Biit  this,  per- 
haps, is  going  too  far  beyorid  the  ken  of 
human  underftanding.  We  know  not,  nor  is 
it  poflible  we  fhould  know,  the  height,  or 
depth,  of  that  contriving  fkill  which  is  a  glory 
peculiar  to  the  Infinite  Mind. 

The  true  and  propel*  aniwer  to  the  objefted 
difficulty  we  are  confidering  is  this,  that  all 
the  perceiving  beings  in  our  v/orld,  whether 
rational  or  irrational,  of  an  higher  or  lower  or- 
der, were  fubjedted  to  the  fenfition  of  pain,  nor 
for  its  own  fake,  but  in  wifdoai  and  kindnefs^ 
that  it  might  be  an  excitement  to  their  care  in 
providing  for  the  fupport  and  comfort  of  life^ 
^d  that  it  might  alii  teep  thgm  upon  their 

guard 


OF    THE     DEITY.  565 

giiard  againll  whatever  might  be  Iiurtful  to 
them.  We  men j  though  the  firil  order  of  be- 
ings on  this  earth,  are,  comparatively  fpcaking^ 
but  lovv  creatures,  perhaps  the  lowcil  among 
all  the  moral  exiftences  in  the  creation  of  God  ^ 
and  as  we  are  fuch  impcrfed^  creatures,  and 
iive  in  a  world  wherein  we  are  furroundcd 
V^ith  dangers,  and  liable  to  innumerable  dilaf- 
Icrs,  and  attacks  upon  our  health  and  life,  paifz 
appears  to  be  a  wife  and  benevolent  provifioa 
of  the  God  of  nature  for  our  holding  exift- 
bnce  with  any  tolerable  degree  of  fafeiy.  This 
has  been  already  iliufi rated,  Part  II.  to  whicli 
1  fhall  only  add,  the  Iphere  of  our  underlland- 
ing  is  io  liinitedi  arid  fuch  the  danger  of  our 
being  expofed,  in  thousands  of  cafes,  to  the  lofa 
*bf  health,  limbs,  and  life  itfelf,  that  our  grcateft 
feciirity  is  this  fenfatioPi  of  pain.  It  fuppliea 
the  deftciencies  in  our  make,  and  aiTifts  our  fee- 
ble powers,  by  being  a  conftanc;  alarming  mo^ 
hitor,  calling  upon  us  in  time  to  provide  for 
bur  well-being,  and  to  guard  ourfclvcs  againfh 
wounds,  bruifes,  diflempers,and  whatever  might 
be  difadvantageous,  or  dellrudtive  to  us. 
,  It  may  be  faid  here,  what  need  of  ib  troii- 
blefome  d  fenfatioh  sfS  this  of  pain  to  guard  iis 
againll  dangers,  and  difurders  ?  Might  not  this 
have  been  done  in  a  more  eafy  way,  and  yet 
as  efFcdlual  an  one  ?  And  if  it  might,  how  comes 
!t  to  pafs  that  it  was  nor  ?  Would  not  an  infi^ 
nitely  benevolent  Being  have  been  thus  kind^ 
W  hi«  creature*  I 

H-ii  The 


"tee     THE    BENEVOLENCE 

The  anfwcr  is  obvious.  The  making  fuck 
an  order  of  impcrfe<fl  beings  as  we  are,  has  been 
already  accounted  for,  and  fnewn  to  be  confi- 
Hcnt  witli  intinitely  wife  benevolence.  This 
being  fo,  a  more  kind  expedient  could  not 
have  been  contrived,  for fjch creatures  as  we  are, 
fo  far  as  we  are  able  to  judge,  than  the  fenfa- 
tion  of  pain,  for  our  fecurity  from  danger,  snd 
hurt,  and  to  promote  our  real  welfare.  Moft 
certainly,  no  one  is  able  to  point  out  a  better, 
or  to  make  it  evident  there  could  have  been  a 
better.  \¥as  it  not  for  this  expedient,  mankind, 
iiotwithflanding  the  utmoit  efforts  of  their  rea- 
fon,  wifdom,  and  foreHght,  would,  in  innume- 
rable inftances,  run  int^  danger,  and  expofc 
themfelves  to  thoufands  of  difTiculties,  and  in- 
conveniences, they  are,  by  this  contrivance  of 
the  Divine  fkill  and  gcednefs,  in  a  great  m.ea- 
fure  freed  t'rom.  It  is  indeed  fo  ufeful,  I  might 
more  jultly  fay  fo  necefTiiry,  an  ingredient  in  the 
human  conititution,  that  it  would  be  fcarcc- 
pofTible  life  Iliould  be  preferved  without  it.  To 
be  fure,  it  could  not  with  that  comfort  and 
fafety  it  may  now  be. 

Bcfides  all  which,  it  ought  to  be  confidered, 
that  we  men  are  moral,  and  not  meerly  animjal, 
beings  -,  and  it  might  be  in  the  view  of  our  be- 
iievoient  Creator,  by  means  of  this  fenfation  of 
pain,  he  has  made  us  capable  of,  to  rtffain  us 
from  luxury,  intemperance,  lewdnefs,  and  de-» 
bauchery,  an  indulgence  to  which  would  be 
fcurtfwl  lo  our  fguU  a^  wcU  a&  bodies^  debafing 

gur 


OF    THE    DEITY.  ^f.f 

4iur  nature,  and  bringing  us  clown  to  a  level 
with  the  very  brute^i;  than  which  nothing  would 
be  more  dilhonorary  to  the  God  who  nude  us, 
or  greater  reproach  to  ourfelves  as  moral  and 
intelli'j;ent  agents.  By  this  expedient  alfo,  To 
"ufeful  in  fo  many  other  rer[)ecls,  occafion  is  of- 
fered, efpecially  in  certain  cafes,  and  at  certain 
times,  for  the  formation  and  improvement  of 
the  virtues,  patience,  meeknels,  concentmcnt, 
and  refignation  to  the  all-wife,  righteous,  and 
holy  Governor  of  the  world,  which  may  he 
greatly  ferviceable  to  us  here,   and  abundantly 

more  fo  in  fome  future  {late  of  exigence. 

To  go  on  to  other  evils  complained  of. 

Such  are  .hunger  .'».nd  third,  toil  and  I;';bor, 
to  a^  which  we  are  fubjeded.  But  tliefe,  if 
confidered  as  they  ought  to  be,  are  (o  farfrcm 
being  defigned  evils,  that  they  were  purpofely 
contrived  for  gO'jd,  tend  to  good,  nor  couid 
fuch  imperfeft  creatures  as  we  are  have  porfcfTcd 
cxirbence  {o  well  v/ithojt,  as  wkh  therii. 

The  way  in  which  the  wifdom  of  God  Ins 
thou;;nit  fit  to  man-fed  his  oroodnels  in  prelcrv- 
ing  the  lives  he  has  beftov/ed  on  us,  is  by  ta« 
\ife  of  /c?^^.  Our  bodies  are  io  conflituted  as. 
that,  even,  their  foli  ii  are  daily  upon  tluj  walle^ 
and  their  fluids  in  a  perpetual  f^ux  >  infomucli 
that  new  accelTions  of  matter  are  necellary  ta 
fupply  what  falls  olT,.  and  wears  away^.  Deatli 
muit  oiherwife  foon,  and  unavoidably,  be  the 
ciieft.  Now  this  fupply  is  made  by  eating  an-i 
iciaking;  and  to  this  we  are  urged^  partly  bj 

tilt 


a6S      THE     BENEVOLENClr 

the  fatisfaction  we  naturally   take   in  what  w^ 
cat  and  drink,   but  principally  by   that  hunger 
^nd  thir.l/ which,  though,  Ibmetimes  heighten- 
ed to  a  degree  that  may  be  greatjy  troublefome, 
are  yet  neceffary,  and'  bring  far  more  pleafure,' 
than  pain    along  with  them,  '   Was  it  not   foi^, 
the  implantation  of  tliis  expedient  in  ournature, 
we  fnould  be  in  danger  of  dying   before  our; 
tirrie,  through  negligence  in  providing,  or  throw- 
ing in,  the   recruits  that  are  ccntinaally  necef- 
fary for.    the  fupport    of  our. ^bodily  fyfleni. 
Hunger  and  thirft  are  what  nature  has  madC;, 
?ind  intended  to  give  us  wariiing  of  this  danger, 
and  to  pufli  us  on  to  a  due  care,  to  prevent,  in' 
time,   thofe  inconveniences  that   would    befall^ 
our  bodies,  if  not  fupplied  with  food  and  drink 
to  flrengthen  and  nphold'them.' 

But  it  v/ill  be  faid,  what  need  of  labor  in  or- 
der to  procure  the  things  needful  for  the  body  ? 
Could  not  the  earth,  without  the  toil  of  man^ 
iiave  yielded  a  fufficiency  for  his  bodily  lup-' 
port  ?  And  would  not  this  have  been  the  con- 
ilitution  of  nature,  if  an  infinitely  benevolent 
Caufe  had  been  at  its  head,  as  its  Supreme  Di- 
reftor  ?  I  anfv/er,  Had  the  conilitution  of,  na- 
ture been  thus  altered,  there  muft  have  been  an 
analogous  alteration  in  the  make  of  man  ;  other- 
wife  greater  inconveniences  would  have  taken 
]:)lace,  than  thofe  that  are  now  complained  of," 
That  is,  the  Deity  would  not  have  maniftfled  fo 
ir.uch  benevolence,  as  he  has  now  done.  Had, 
the  earth  been  fo  made  as  that  it  fliould  fpon-. 

taneoufly 


OF     THE     D  E  I  T  T.  «tf  ^. 

tfanconfly  have  yielded  its  produce,  and  man's 
laboLTrby  this  ftieansjiave  been  rendered  needlcfs, 
whatwruld  havebeenthe  confequencebut  indo- 
Ijenti nativity?  And\vhat  theconfcquenceofthar, 
b'jt  the  lofsofhealrh, the  want  of  vigor  and  fpirir, 
and  a  general  tedioufncls  accompanying  life?  And 
what  is  more,  the  bringing  on  death  much  loo- 
ner,  and  with  more  diftrefiing  anxiety  and  pain, 
than  v/oiild  otherwiie  have  been  the  cafe.  Inac- 
tion, and  no  exercife,  naturally  and  powerfully 
tend  to  relax  the  folid  parts  of  the  body,  to  wea- 
ken the  circulation  of  the  fluids,  and  fo  to  dif- 
order  the  fecretions  intended  for  the  fmaller 
veff^ls,  as  that,  inftead  of  affording  them  a  pro- 
per fupply,  tliey  would  fill  them  with  obflrudi- 
ons,  which,  if  not  removed,  would  effctfl  a  dif- 
folution  of  the  bodily  machine,  either  Tuddenly, 
or  in  a  more  flow  and  lingering  way.  With 
refpofl,  therefore,  to  beings  conftituted  as  wc 
arc,  labor  is  highly  expedient  ;  and  it  is  a 
proof  of  benevolence,  rather  than  an  objeclioa 
againfb  it,  that  we  are  fubjedcd  to  it.  Mr. 
Addifon  has  fet  this  in  a  beautiful,  as  well  at 
clear  and  flrong  point  of  light.  His  wr>rds, 
which  none  will  think  unworthy  of  tranfcribing, 
are  thefe. — ''  I  confider  the  body  as  a  fydein. 
of  tubes  and  glands,  or  to  ufe  a  more  ruflick 
phrafe,  a  bundle  of  pipes  and  ftrainers,  fitted 
to  one  another,  after  fo  v/onderful  a  manner,  as 
as  to  m.ake  a  proper  engine  ro  work  with. 
This  defcription  docs  not  only  comprehend  the 
bbwelsj  bones,  tendons^  veins,  nerves,  .and  ar- 
'  '  teri^s 


970       THE    BENEVOLENCE 

teries,  but  evc^y  miifcle^  and  every  ligature, 
which  is  a  compofidon  of  fibres  that  are  fa 
TTzny  imperreptible  nibes  or  pipes,  interwoven 
on  all  fides  v/ith  invifible  gl  indsor  itrainers.  This 
general  idea,  of  a  hitrnan  body,  without  confi- 
dering  it  in  rhe  niceties  of  anatomy,  lets  ii^ 
fee  how  abfolutely  neceiTary  labor  is  for  the 
right  prefervation  of  it.  There  rouft  be  fre- 
quent niotions  and  agitations  to  mix,  digeil, 
^nd  fepurate  the  jueies  contained  in  it,  as  well 
as  to  clear  znd  ckanfe  that  infiiiitude  of  pipes 
and  flrainers-  of  which  it  is  compofed,  and  to 
givT  their  fuiid  parrs  a  more  firm  and  lafting 
tone.  Labor,  orexcercife  fernicnts  the  humors, 
cad-s  the.n  inio  their  pr«)per  cliannels,  throw^s 
off  redundances,  and  helps  nature  in  thofe  fe- 
cret  dillrib'jtions,  without  which  the  body  can^ 
li<-t  fubfifl-  in  its  vigor,  nor  the  foul  ad  with 
chearfohicfs,  L  might  here  mention  the  effecl 
vhich  this  has  upon  all  the  fatuities  of  then.ind, 
by  l^-eeping  the  v.nderflanding  clear,  the  ima- 
gination untroubled,  and  refining  thofe  fplrit*. 
thic  are  neceflarv  for  the  proper  exertion  of  our 
intclledual  faculties,  during  the  pre  fen  t  laws  of 
union  between  foul  and  body.  It  is  to  a  ne- 
gle6l  in  this  particular  that  wt  muft  afcribe  the 
fpleen,  w^hich  is  fo  frequent  in  men  of  fluclioue 
and  fedentary  tempers,  as  well  as  the  vapors  to 
v/hich  thofe  of  the  otiier  fcx  are  fo  often  fubjecfl:. 
Had  not  exercife  been  abfolutely  neceiTary  for- 
cer well-being,  nature  vrouid  not  I^cve  made 
the  body  fo  proper  for  it,  by  giving  f»ch  agi 

adivicjr 


OF    THE        DEITT.  -yt 

acbivity  to  the  limbs,  and  fuch  a  pliancy  ta 
every  part  as  necelTarily  prod.ces  thofe  com-* 
prcfTions,  extenliuns,  conrorritins,  dilatationsi. 
aad  all  other  kinds  of  motions  that  arc  ncccflTary 
for  the  prefervati  ^n  of.i'uc^i  a  fytlem  of  t'lbes 
and  glands  as  has  been  befre  n  entioncd.  And 
that  we  might  not  want  iadvicemcnts  to  engage 
us  in  fiich  an  excrciie  of  the  body  as  is  proper 
for  its  welfare  ;  it  is  fo  ordered  that  nothing 
valuable  can  be  przcured  without  it.  Not  to 
mention  riches  and  honor,  even  food  and  rai- 
ment are  not  to  be  come  at  witho-it  the  toil  of 
thehands,and  fwcatof  the  brows.  Providence  fi;r- 
nil'hcsmaterials,but  cxpe61:sthat  we  fliould  work 
th:-m  up  o'irfc'lves.  The  earth  muft  be  labored 
before  it  gives  its  incrcafe,  and  when  it  is  for<* 
ced  into  its  fevcral  produ(^s,  how  many  hands 
mufl  they  pafs  through  before  they  arc  fit  for 
\]fc  ?  Man  ufa  flu  res,  trade,  and  agriculture, 
naturally  employ  more  tlian  nineteen  parrs  of 
the  fpecies  in  twenty  ;  and  as  for  thofe  who 
are  not  obliged  to  labor,  by  the  condirion  in 
which  they  are  born,  they  are  more  nuTerablc 
than  the  reft  of  nuinkind,  unlcfs  they  indulge 
thcinfelves  in  that  volunt.^rv  labor,  wliich  goes 

by  the  name  of  cxercife." 'I  fnall  add  here, 

if  it  was  fit  fuch  an  order  of  creatures  as  we 
men  fhould  have  had  a  place  in  a  fcaleof  being« 
indefinitely  diverfe  from  each  other,  which  no 
one,  without  high  arrogance,  v/ill  pretend  to 
fay,  no  reafonable  complaint  can  be  made  on 
account  gf    that    labor  we  arc  culled  to.     Ic 


i7*     THE     BENEVOLENCE 

was  indeed,   for  a  fpecies  of  beings  conflitutea 
as  we  are,  nearly  and  neceirarlly  conncded  with 
the  welfare  both  of  cur  fouls  and  bodies,      if 
we  may  pay  any  regard  to  the  facred  books  of 
xcvclation,  Adam,  even  in  paradife   was  obli- 
ged to  labor  ;  for  he  was  put  into  the   '^  gar- 
den   of    Eden  to  drefs   it.'\    The  exercife  he 
was  called  to  might  be  difTercnt,  in  kind  and 
degree.  From  that  which  falls  to  our  fhare,    a^ 
it  is  our  lot  to   live  on  the  eaith   fince  it  was 
doomed  to  *'  bring  forth  thorns  and  thiftles," 
that  it  riiight  be  ah  occafion  of  that  toil    and 
^^  fweat  of  face,"  without  which  we  cannot  eairi, 
l;he  bread  we  eat.     And,  as  the  moral  jftate  of 
fhe  world  has    been,     from    the   tinie    of  the 
lapfe  ofthefirftof  our  race,  it  may  be  befl:  it 
fhould  be  thus,    more  conducive  to  the  honot 
6f  God,  and  our  own  good,    than  O^erwife  it 
ivould  have  been. 

It  may  properly  be  fbbjoined  ftill  further,' 
Jiad  it  not  been  for  the  contrivance  of  lahcr; 
this  earth  would  have  been  a  rude  wildernefs  : 
iK'or  fhould  we  have  feen  thofe  curious  produc- 
tions of  art,  which  are  fo  beautiful,  and,  at  th6 
fame  time  beneficial,  and  ddightfome.  Ho\r 
could  we,  without  labor,  have  had  houfes  accom- 
modated to  the  convenience  and  comfort  of 
11111%  and  other  Rrudlurcs  both  ornamental  and 
ferviceable  ?  The  world  indeed  is  filled  with  k 
variety  of  works,  innumerable  in  their  kinds^," 
5idapted  to  gratify  the  fenfes,  and  anfwer  ma- 
t>^  Y#Juiibb  purpofe*^    which  CQuid   not  have 


OF    THE    DEITY,  273 

teen  brought  into  etfed  without  labor  of  body 
or  mind,  or  both.     And  in  vain,  comparative- 
ly fpeaking,  were  we  formed  with  hands,  and 
tves,  and  various  mechanical  turns,  had  not  the 
Creator  intended  we  fliould  labor  :  Nor  would 
he  have  intended  this,  ifa  variety  of  wife  and 
benevolent  ends  might  not  have  been  anfwered 
hereby  ;  fome  of  which  w^e  have  pointed  out, 
and  might    cafily  have  mentioned  many  n^ore. 
There  are    yet   other  evils  complained  of; 
among  which  are  bodily  diforders  in  innume- 
rable kinds,  efpecially  thole  in  confequence  of 
which  fome  are  idiots,   and  others    diftra^ed, 
end  bv  this  means  not  only  objefe  of  pity,  but 
the  occafion  of  no  fmall  trouble   to  their  rela- 
tions,   and  fometimes  to  the  communities    in 
Which  they  live  as  individuals. 

The  exiftence  of  thefe  evils,    in  our  world. 

In  its  prefent  ftate,  is  not  denied.     But  it  may 

Be  iuft-ly  queflioned,  whether  they  w^ould  have 

been  either  fo  multiplied,  or  heightened  in  their 

malignity,  had  it  not  been  for  the  prevalence 

Of  folly  and  vice,    which  is  chargeable  on    us 

as  its   author,  and  not  on  God.     Such  indeed 

is  diir  conftitution,    and  fuch    the   etlabliHied 

laws  of  nature,  that,  afide  from  the  wrong  con- 

dud  of  mankind,  there  might  have  been  lome 

of  thefe  evils  ;    but,    without  all  doubt,    they 

would  have  been  far  lefs  in  number,  and  far 

liahter  in  degree,  in  cr.mpariton  with  what  they 

nTw  are.     But  be  this  as  it  may  ;  as  they  arc 

the  effeds  of  eftablifhcd  natural  laws,  intenclecl 

LI  *^^ 


fi74     THE    BENEVOLENCE 

for  good,  and  produ6llve  of  it  in  innnmefabld 
inftances,  they  ought  not  to  be  complained  of  ,- 
efpecially,  if  it  be  remeiiibered,  that  pre-efta- 
bliilied  general  laws,  for  fuch  a  world  as  our's, 
are  preferable  to  infimediate,  unrelated  exertions 
fcf  the  Divine  agency  j  and  inconveniences  may 
have  been  lefTened,  father  than  increafed  there- 
by.     Were  there  no  general  laws,  but  fevery 
thing  was  effected  by  immediate,  unrelated  ads 
of  Divine  power,  the  bad  confequences  arifing 
herefrom  would  be  at  once   obvious.      ^'  There 
would  be  no  arts  and  fciences,  no  fkill  cr  in- 
duilry  j    ho  regular  methods  of  providing  for 
our  bodies,    or    improving    our  minds  in  the 
knowledge  of  things  -,  all  which  evidently  pre- 
fuppofe,  and  are  entirely  founded  on  fon^e  fet- 
tled, certain  laws  of  the  univerfe  difcoverable 
by  us."      The  reader,  if  he  pleafes,  may  turn 
to  Part  il,  where  he  Will  find  this  point  large-* 
ly  confidered. 

It  may  be  further  faid  here,  as  mankind  arfe 
brought  into  exigence,  not  by  immediate 
exertions  of  Divine  power,  but  in  confequencc 
of  the  general  law  cf  propagation,  thfey  are,  in 
virtue  of  this  law,  fubjedcd  to  evils,  which 
v/ouldnot  have  been  prevented,  but  by  an  extra- 
ordinary interpofition  cf  heaven, which,  if  com- 
itiCii,  mJght  be  followed  with  more  inconve- 
niences, for  aught  we  can  fay  to  the  contrary, 
tlian  it  would  guard  againft.  By  a  variety  of 
ways,  and  means,  this  law  of  nature  may  be  io 
9bilrucl<;d  in  its  opcr^tign;  cr  fuch  a  turn  given 


OF    THE    DEITY. 


275 


^Q  it,  as  that  chiljren  may  come  into  the  world 
with  a  bodily  machine,    unfitted  for  the  foul 
to  work  by  j     in  confecjuence    of  which  fomc 
might  be    idiots,   and  feme  naturally  turn  wild. 
Thefe  cafes,  indeed,     are    comparatively   rare. 
It  is  more  common  for  children  to  derive  from 
predecefTors,   and  as  the  effedt  of  their  vices  too, 
b  )dily  c onditutions  fubjedting  them  to  infirmi- 
ties, and  difeafes,  various  in  kind,    and  fome- 
times  greatly  afHi^livc  in  degree,      And^  per- 
haps, mod  of  the  diforders  mankind  gr-^an  un- 
der,   efpecially  as  to  th^  malignant  degree  of" 
them,  are  owing  to  this  caufe.     But  thefe    ii^- 
conveniences      notwithllandjng,     it    is    better, 
beyond  all  comparifon  better,    this  law  fhould 
have  been  etlablilliedj  than  otherwife.     For  it 
is  by  fuccelTion,  and  not  a  contia'jed  exigence 
of  the  fame  individ'.ials,  that  the  human  ipecie^ 
i^  preferved  in  beiag.     And  as  this  is  not  done 
by  a  conflmtly    created  fupply  of  individuals, 
how  could  it  have  been  better  effecfled,    than  b^ 
this  law  of  propagation  ?    Efpecially,    if  it  be 
confidered,  that  it  has  mide  way  for   the  irvanL- 
feftition  of  riches  of  v;ifdom,  as.  well  as  good- 
nefs,  in  the  f  jrraatifDn  of  different  fexes,  in,  the- 
adjufciTient  of  a  different  boiilyorganization,anci 
the  conrrivance  of  natural  propcnfions,  all  which, 
are  admirably  fitted   t}   bring  into    event   the 
intention  of  this  law.     And  it  is  fo  clofely  con- 
neded  with   other    laws,    good  ia  them.felves, 
and  produ6tive  of  good  j     fach  as  the  law  of^ 
ijvc^    particularly,   between  the  fexcs,    which 


176      THE     BENEVOLENCE 

gives  occafion  for  rrany  reciprocal  fervices 
greatly  beneficial,  of  which  we  could  cthcrwifc 
have  had  no  idea  ;  and  the  law  of  growth  from 
infancy  and  childhood,  to  a  ftate  of  maturity 
with  refpe<5t  to  both  mind  and  body,  which  makes 
way  for  thoiifands  of  kind  offices  in  parents  to- 
wards children,  as  alfo  for  the  trial  and  im^ 
provcment  of  many  important  virtues  :  Such,  \ 
fay,  is  the  ccnnedlion  between  the  law  cf  pro- 
pncration,  and  other  laws  of  nature,  that  th^ 
poifent  fyllem  muft,  in  many  refpedls,  have 
been  altered,  if  this  had  not  been  eflabliflied  ; 
that  is,  in  other  words,  this  world  mull  have 
been  another  world,  and  not  the  world  it  now 
is  :  While  yet,  fuch  a  world  as  this  is  muft  have 
been  brought  into  exiftence,  cr  the  Divine  be- 
nevolence would  not  have  been  fo  amply  ma- 
nifefted,  as,  by  this  means,  it  might  be,  and 
really  has  been. 

There  are  two  other  evils  fiill  particularly 
complained  of ;  the  fhortnefb-  of  life,  and  the. 
unavoidable  neceflity  of  death. 

As  to  tlie  firll,  the  brevity  of  life  j  it  might 
be  enough  to  fay,  in  general,  it  was  ordered 
by  unerring  wifdom,  and,  at  the  fame  time, 
argues  benevolence  -,  as  life,  fhort  as  it  is,  is 
much  preferable  to  non-exiftence.-— But  we  fhaU 
'be  mere  particular  in  ccnfidering  this  complaint. 

It  is  readily  allowed,  the  general  limitation  of 
life,    with  refped  either  to  the  human  fpecies, 
or  any  of  the  clafTes  of  inferior  creatures,  can- 
not be  accounted  for  upon  philofophical  prin- 
ciples i 


O  F     T  H  E    D  E  I  T  Y,  177 

friples  ;  but  mud  finally  be  ref  )lved  by  repair- 
ing to  the  all-wife  pleafurc  of  Him,  who  is 
infinite  in  undcrrianciing,  as  well  as  goodnefs. 
All  the  fpecies  of  percipient  beings,  in  ourworld, 
are  fuhjecStcd  to  the  fame  general  laws  of  na- 
ture ;  and  yet^  the  time  of  the  duration  of  their 
^xlftence  is,  notwithftanding,  greatly  various* 
Some  of  the  brutal  kind  arc  confined  within 
the  period  of  twenty  or  thirty  years  ;  others 
leldotn  reach  beyond  fifteen  or  twenty  5  others 
ftill  are  quite  old  at  about  ten  or  twelve.  The 
like  difference  there  is  between  the  continuance 
of  being  in  the  animals  of  more  inferior  clafles. 
A  fingle  year  completes  the  time  of  exigence 
as  to  fome  of  them  j  a  few  months  as  to  others  ; 
and  life  may  be  much  fliorter,  with  refpeft  to 
many  of  thofe  fpecies  which  are  vifible  to  us, 
only  by  the  help  of  glaflcs.  This  variety  in 
the  duration  of  life  is,  no  doubt,  eff^e6led  by 
the  operation  of  general  laws,  but  then  it  muft 
be  by  the  operation  of  thofe  laws,  conformably 
to  a  peculiar  difference  of.  conftitution  in  thefe  dif- 
ferent'fpecies  of  creatures;  and  this,  as  alotted 
to  them  by  God,  and  not  to  be  accounted  for, 
but  by  recurring  to  his  all-wife  good  pleafure. 
This  is  eminently  true,  with  refped  to  man. 
Notwichfianding  the  general  lav/s  of  nature, 
and  their  tendency  to  bring  on  a  difTolution 
of  our  bodily  ftru6lure,  no  good  philofophical 
reafon  can  be  given,  why  this  difTolution  ihould 
be  effeded  within  fuch  a  general,  limited  time. 
if  wc  may  give  credit  to  the  M<jfaic  hid'^ry, 

the 


•79       THE    BENEVOLENCE 

the  Antl-Dekivian  patmrchs  lived,  fome  of 
theai  at  leaft,  tiU  they  wer^  fix,  feveo,  eight, 
^ine  hundred  years  old  :  and  it  is  particularly, 
leinarked  of  Methufdah;^  that  ','  his  days  were 
nine  hundred  and  lixty  nine  y^rs  3"  Whereas,^ 
the  life  of  man>  from  the  time  of  th^.  Eaod,  hai* 
been  coniined  Avithia  much  narrower  limits.. 
About  "  feventy  years/'  according  to  the  com- 
putation of  king  David,  was  the  general  period 
cf  life  in  his  days;  ^nd,  fo  ii;  ha^  bqen  ever 
finceo  > 

Some,  have  attempted  to  affign  the  philofo- 
phical  reafon  of  this  difference  in  the  period  of 
human,  life.  And,  in  order  hereto,  they  have, 
recurred,  to  the  natural  firmnefs  and  vigor  o£ 
the  human  conftitution,,  which,  at  firlf,  wasi 
propagated  without  thofe  contra6led  weaknefles^ 
aad  decays,  which  have  been  gradually  increa- 
fing  ever  fi;:jce,  ajnd  defcending  from  parentSL 
to  children.  And,  together  with  the  original 
.l:reDgth  of  the  human  ftructure,  they  have  ta- 
ken into  confideration  the  peculiar  aptitude 
of  the  pr  ductions  of  nature  to  afford  nutri- 
iDent;  which,  they  fuppofe,  were  in  their  great- 
ell  perfedi  jn  at  fir.fl,  but  have-  l^een  conti- 
nually uppn  the  decline.  And,  adding  to  thefe 
reafons,  the.  kbid  of  foody  the  fird  generations  of 
men  lived  upon,  which,  they  imagine,  was  not^ 
fiefiy  but  the  fruit  of  the  earth -y  they  think  it  not 
flrange,  that  their  lives  fhould  be  protracled  to 
a  period  fo  much  longer,  than  the  (^ommon. 
i^y'i^,  of  life  at  prcfent. 

But 


5]F    THE    DEltt.  17^ 

But  however  pla'jfible  this  account  may  ap- 
pear to  any,   it  is  far  from   being  ratisfa(^tory  ; 
artd  infviperablc  obje^lions  might  cafily  be  made 
to  it,   if  it  would  not  occafion  too  great,  and, 
what  fome   may  think,   a    needlcfs   degrelTion; 
The   truth  is,  after  all  that  has  been   faid  by 
karned  men  to  folv^e  this  difficulty,  it  dill  re- 
mains a  myftery  in  rcafon  and  phiiolnphy.  Nof 
can  any  thing  be  offered,  with  reference  to  iti 
folution,  thit  may  more  reaibnably  be  acquiefc- 
ed  in  than  this, So  it  pkaf.^d  the  fovc reign  good. 
God  ;  who,  as  he  is  the  Creator  of  man,  and  of 
ill  the  ofders  of  inferior  beings  in  our  tv^^rld, 
may  affign  to  him,   and  to  them,    what  tir  e  of 
cxiflertce  he  fliall  judge  fit.     And  the  periods 
of  life,  how-^ver  Various  in  the  variors  >  rders 
iof  creatures,  were  dotibtlefs  rrdli-red  in  g  >od- 
hefs,  as  well  as  wifdom.      Thtre  is   evidently 
an  analogy  betv^'een  this  diverfity,  and  the  di- 
verfity  that  takes  place  in  the  fcveral  cL-^ffes  v.>f 
beings  j   and  it  iright  be  as  fit  there  fli  uld  be 
both  thefe  diverfities,  as  either  tf  them,*  in  cr- 
der  to  a  wife  and  benevolent  Cunltitution    of 
the  links  in  the  chain  of  exigence.     Nor  may 
tiny  one,  unlefs  endowed  with  a   larger  fhare 
cf  underftandihg  than  bel(>ngs  to  the  order  of 
men,  prefume,  v/iih/Ut  vanity,  to  affert,  m.uch 
lefs    to    prove,     that  it  was  not  better  things 
fhould  have  been  thus,    th?.n  otherwife. 

There  are,  mcH  certainly,  good  reafons; 
\vith  refpedl  to  us  men,  why  our  years  fliiuld 
iiot  be  lengthened  beyond  the  -general  period 


t8o     THE     BENEVOLENCE 

bf  fevcnty  or  eighty.  Our  prefent  life,  as  wb 
are  intelligent  moral  beings,  oughti  in  agree- 
ment with  philofophy  as  well  as  divinity,  to  be 
looked  upon,  not  as  intended  fbi*  the  enjoy- 
ment  of  the  greateft  happinefs,  we  are  made 
capable  ofj  but  rather  as  a  probation-fealon  that 
will  finally  iffue  in  it;  in  confequence  of  an  ac- 
quired meetnefs  for  it.  This  is  the  light,  in 
which  it  is  reafonable  we  ihould  view  our  life 
here  on  earth  -,  and  if  the  period,  afTigned  for 
'its  continuance,  is  a  durati-n  fufficiently  long 
for  the  attainment  of  that  perfedion  and  hap- 
pinefs, which  is  the  grand  defignofGod^  it  is^ 
in  true  reafon  long  enough  :  Nor  would  it  be 
defirable  it  fhould  be  protra6tcd  to  a  greater 
lengths  In  fhort,  our  exiftence,  and  continu- 
ance in  it^  in  this  woHd,  were  defigned  by 
our  all-wife  benevolent  Creator  for  a  quite  dif- 
ferent purpol'e  from  what  we  are  too  commonly 
apt  to  imagine.  He  intended  both,  nr.t  (o 
much  fcr  the  enjoyment  of  our  higheil  happi- 
hefs  here,  as  to  prepare  us  for  it  in  a  better 
ilate.  This  is  the  true  and  proper  idea  of  life. 
And  the  limitation  of  its  continuance  is  ad- 
mirably well  adjufted  to  this  notion  of  iu 
Thofe  who  are  formed  to  a  preparednefs,  by 
a  wife  and  right  improvement  of  their  timcy 
and  talents,  for  an  admifiion  to  the  joys  of 
God's  prefence,  will  not  complain  ofthefhort- 
jnefs  of  life.  Ani  as  to  others,  who  chiefly 
employ  themfelves  to  the  purpofes  of  this,  and 
iK)t  the  coming  world  i  who  make  no  provi- 

fioa 


OP    THE    CEttY.         181 

Ifioii  for  another  ftate,  but  walk  in  the  way  ol 
their  hearts,  and  in  the  fight  of  their  eyes, 
ifiilfilling  the  defires  of  the  flefh  aod  nnind, 
the  period  of  life  is  full  long  enough  for  their 
tontinuance  here  :  Nor  woilld  it  anfwer  any 
valuable  end,  if  it  were  of  a  (till  greater  length, 
in  all  probability,  rhey  would  grow  more  bold 
and  daring  in  iniquity,  more  hardened  in  vice^ 
and  more  ripe  for  inhanced  degrees  of  the 
Divine  vengeance.  BeHdes,  the  prefent  term 
of  life  is,  one  would  think,  a  fpace  full  long 
enough  for  fuch  perfons  to  be  continued  nufan- 
ces  to  the  world.  And  it  is  really  a  kindncfs 
to  mankind  in  general^  that  they  are  limited, 
by  the  law  of  their  nature,  to  threefcore  or 
fourfcore  years. 

The  other  evil,  1  mentioned  as  complained 
of*  and  the  Lift  I  fhall  mention,  is  the  unavoid- 
able ncceflity  of  death.  And  this  is  common 
to  ail  the  percipient  beings  in  our  world,  from 
the  hi2:heft  to   the  lowed:  clafs  of  them.     And 

o 

!heir  fubjedion  to  death,  in  confequence 
o{  the  operation  of  the  laws  of  nature,  is  a 
Wifer  and  better  contrivance  for  the  produdion 
df  good,  and  a  llronger  proof  of  the  benevo- 
lence of  the  Deity,  than  an  eftablilhment  the 
teverfe  of  this. 

As  to  the  creatures  inferior  to  man,  in  all 
t;hcir  degrees  of  fubordination,  it  is  obvious, 
upon  the  flighted  attention,  that  more  benevo- 
knce  may  be  manifefted  by  their  fucceeding 
one  another  in  life,  than  by  their  continuance 
Mm  in 


a83       THE    BENEVOLENCE 

in  being  without  death.  In  the  forttiCr  of 
thefe  ways  of  communicating  life,  there  nray 
be  inconceivably  more  of  it,  and  c6nfequent- 
'ly  more  enjoyment  of  good^  fo  far  as  life  is 
at  all  a  bafis  for  fuch  enjoyment,  than  in  the 
latter.  There  can  be  no  reafonable  room  for 
^oubt  as  to  this.  Should  as  many  fpecies  of 
percipient  beings^  and  as  many  individuals  in 
each  of  thefe  fpeciesj  be  brought  into  exift- 
€nce,  as  this  world  of  our's  c'ould  contain^ 
without  unavoidable  inconvenience  3  if  there 
was  no  death  to  make  way  for  a  fuccefllon  in 
life,  there  would  be  but  a  very  fmall  pittance 
of  life,  in  comparifon  with  what  there  might 
be,  conformably  to  the  method  in  which  hea- 
ven has  contrived  to  communicate  it.  Upon 
the  fuppofnion  of  no  death,  in  the  cafe  pro- 
pofed,  there  could  be  no  multiplication  of  life^ 
It^  would  always  continue  precifely  the  fame 
with  refpedl  to  the  numbers  that  enjoyed  it  :• 
Whereas,  upon  the  prefent  plan,  there  may  be 
the  continuance  of  every  fpecies,  with  a  like 
number  of  individuals,  in  tjioufands  of  fuccef- 
fions.  And  fliould  a  calculation  be  made  of 
life  multiplied  in  this  way,  it  would  amount 
-to  a  lurn  inconceivably  greater^  than  it  could 
othervv'ife  have  been.  Millions  of  animals,  in 
every  clafs,  are  capable,  in  this  way,  of  being 
brought  into  life^  and  made  percipients  of  en-^ 
joymjent,  which  mufl  have  remained  in  non-en- 
tity, had  it  not  been  for  this  contrivance  of 
death,  ^nd  ic$  b^ing  made  an  cftablifliment  of 


OF    THE    DEITY.  -83 

future.  In  fhort,  by  means  of  the  prefent 
fcheine  of  God,  there  has  been,  and  ir.ay  yet 
be,  n;  much  more  life,  and  enjoyment,  ainong 
the  inferior  ranks  of  animals,  than  there  would 
have  been,  without  the  introdudion  of  death, 
^s  tlicre  already  have  been,  and  may  Hill  be, 
fuccefTions  in  their  life  j  for,  in  every  fucccfllon, 
ther^  may  be  as  mueh  life,  and  enjoyaient,  as 
in  the  firfi:  clafs  that  had  exiflencc. 

It  ought  to  be  confldered  yet  further  I>ere, 
that,  had  it  not  been  for  death,  the  law  of  pro- 
pagation Itill  continuing  in  force,  there  woulc^ 
not  have  been,  long  before  the  prefent  day, 
room  in  our  world  for  a  millionth  part  of  the 
aniir.als.  that  might  be  brought  into  exigence  ; 
yea,  the  increafe  of  a  very  few  of  the  clafles  of 
ihefe  aniaials  would  have  fo  fdkxl  the  earth, 
tliat  the  reft  muft  have  been   fhut  out. 

And  what  has  been  thus  faid  of  the  inferior 
animals  is  equally  truCjlhould  it  be  applied  to  us 
men.  Was  it  not  for  death,  there  mull  have 
been,  beyond  conception,  lefs  life,  and  con- 
iequently  enjoyment,  than  ther-e  has  been,  and 
irill  may  be,  upon  the  prefent  pbn  of  nature. 
If  we  take  into  confideration  only  thofe  of  our 
race,  who,  in  fucceHive  generatioivs,  h^ve  had 
exilbence,  there  would  not  harve  been  pooin  on 
this  earth  for  a  thoufandth  part-  of  tliem,  at  one 
and  the  fame  time^  muclilcls  woukl  there  have 
been  a  porfibility  of  this,  if  all  that  have  died, 
before  their  arrival  to  a  capacity  of  incrcafing 
th^ir  kind,  fnould  be  taken  io£o.  the  nun^.ber 

and 


%^     THE    BENEVOLENCE 

and  they  had  all  gone  on  multiplying  to    this 
day    conformably  to  the  law  of  propagation  „ 
i:  erhaps,  an  hundred  worlds,   as  large    as  this,, 
would  not  have  been  fufficiently  menfive  for- 
their  exiftence,  and  comfortable  fupport,  in  th<^ 
way  they  are  now  provided  for.     Inftead  there- 
u^  S^^^^J^^'^'^S    againft  the   benevolence  of 
the  Deity  for  the  introdudlion  of  death  into  the 
world,   we  have   reafon  rather  to   admire  and. 
adore  that  wifdom  of   his,    which  has  contri-. 
ved  and  eftablifhed  this  efrediial  w^y  tor  the^ 
fuller    illuflration    of    that  infinite   goodneis^ 
which  is  fo  amiable  an  attribute  of  hit  nature. 
Some,  that  they  might  keep  at  the  utmoll 
dift^nce  from  refleding  difhonor  on  the  Divine- 
"benevolence,  on  account  of  the  law  of  death,^ 
have  fuppofed  it  was  in  itfelf  a  matter  of  ne- 
<^efricy,  and  could  not  have  been  otherwife  -,  as^ 
the  bodies  of  aU  animals,  from  the  lowefl  to. 
the  highefl  clafs  of  them,  being  compounded, 
of  heterogeneous  parts,  are  naturally   corrupti- 
ble, and  muft  unavoidably,  in  timiC,  undergo  that;- 
diffolutiop,  which  is  the  thing  meant,  by  death,^ 
Whether  it  be  true,  or  not,  that  animal  bodies, 
muft  have  been  fubjeded  to  such  corruptibi- 
lity, as  that  a  dilTolution  could  not  have  been, 
guarded  againft,    and    prevented^   I    Ihall  not; 
difpute  at  p^efent.     But  thu^  much  is  unquef- 
tionably  true,  that  the  time  of  exiftcnce,  with- 
out the  con-\inQ"  on  of  a  diflblution,  is  dift'crenc 
in  different  clafTes    of  the   inferior    animals  ; 
which  cannot  be  accounted  for^    by  the  oper 

ration 


OF    THE    DEITY.  -gj 

ration  of  any  of  the  laws  of  nature,  without 
recurring  to  that  wilciom  of  God,  which  fo 
fbnnccl  the  bodily  conftitution  of  all  animals, 
and  fo  dificrcnced  it  with  rcfped  to  the  diffe- 
rent clafTes  of  them,  that  the  laws  of  nature 
fhould  be  unable,  iinlcfs  by  accidental  interfe- 
rance,  to  effecfl  a  diffolution  in  any  of  them, 
but  in  conformity  to  xh^ij-pecial  difference,  as  to 
the  general  time,  that  had  been  previouily  aloe- 
ted  for  their  continuance  in  being. 

And  with  rciped  to  the  race  of  men,  in  par- 
ticular, fo  far  as  we  may  receive  for  truth  what 
Mofes  has  related,  the  time  of  their  bodily  dif- 
folution, the  fam€  general  laws  of  nature  Hill 
fubfifting,  and  in  operation,  has  been  greatly 
varied.  Men  live  now,  generally  fpeak- 
ing,  but  feventy,  or  eighty  years  :  Whereas, 
in  the  And-Diluvian  ages,  they  lived  fome 
hundreds  of  years  j  and  they  might,  had  God 
fo  pleafed,  hav?  gone  on  living  as  many  thou- 
fands  :  Yea,  their  fpecial  conllitution  m.ighc 
have  been  fuchj  for  a,ught  any  one  can  prove 
to  the  contrary,  as  that  they  fhould  not  have 
feen  corruption,*      But,  in  the  plan  of  God, 

it 

"*  Accort^iing  to  the  new-.teflamfnt  wnting*?,  there  will  be 
no  death,  among  the  true  f-Tvants  of  Jtlus  Chrift,  in  the 
refur:eaiun-woi kl.  They  wiH  have  boilics  there,  as  they 
hav-  h«Te.  Their  bodies  may  be  thorc  more  refineil,  and 
with  greater  fkill  organiz  .d,  fo  as  to  bi'  litter  machines  iov 
the  l)ultoait  by;  but  thty  will  be  bodies  ftill,  and  yet 
not  fubjcd  to  mortality.  Hence  that  emphatically  ftrong- 
declaration  of  the  aportle  Paul,  <♦  This  corruptible  mufl  put 

pa 


i%S     THE     BENEVOLENCE 

it  has  been  ordered  otherwife.  He  has  fo  con- 
ftitiited  our  bodily  ftridtiTe,  that  it  Jfhall,  with- 
in fuch  a  general  period,  nr.riirally  fall  to  pieces. 
And  this  general  period  he  has  fixed,  not  from 
any  necefilty  there  was  for  it  by  reafcn  of  the 
corruptibility  of  ihc  materials  tf  which  it  is- 
Ibrmed  y  but  b  /  io  contriving  the  continuanco 

^ of 

<3n  rnc-orruptroR,  ind  this  irottal  miifl  put  en  immortality.^ 
^o,  when  this  cOrrfjT^ttbje  iTi^ll  bavt  put  on  incorriiption,and' 
"this  mortal  has  put  onitr.mortaiily,  then  fhal!  be  brought  to 
pals  the  fay vng  "rh.;j.t  .is  writtcD,  *'.  death  is  fwallowtd   np  in.~ 
xidory."     It  "is  frei^-i  \:ti\c<:  evid.n^,    that  material  bodies, 
may,    by  the  fkiJl  .of  tht- all-wife  aivd  all-powerful   Archi- 
tect, be  fo  formed,  Li,  that,  under  his  over- ruling  guid:ince 
and  prot?<5t:cn,   dy    n  ?.y  continue  in  exiftence   without 
death  fovever,  -  According  to  the  fanr>e  writings  alfo  it  is 
tvident,    feh(Ht-raarI;.ind  would  not  have  been   fubji.(fted  to, 
death,  bsd  it  not  been  for  the  lapfe  ofthefirft  man,  Adam.^ 
But  it  is  evident  ];kewife,    that  it  could  not  have  been  the* 
inttn:.ion  of  Gcnj,  t'aatAdam,  together  with  all  that  might 
pr.:e'?d  from  him,  fl'ould  have  lived  on  this  earth  at  one  and 
the  fame  time  ;    ani  for  thrs  very  good  reafon,   becaufe  it 
wa.s  pl-uniy  imppfilble  that  they  l};ould.    This  w^orld  could 
not  have  contained  anc-?  fubfifted  tliem  ;  unlefs  tbeir  bodies, 
-^^nd  the  marnor  of  f  ipportingthcm,    had  been  quite  diffe- 
•rent  ft  cm  v  hat  tiny  now  are.  If  therefore  they  had  not  died^ 
f«n-e  ot'.'.r  way  m.uit  bave  been  provided  to  make  room  for 
•  thofc  who  would  h^\£  b^cn  brought  into  being.     Perhaps, 
inc  r- uo    pptiods^  uiirjbvrs  of  thofe  who  had  been  fitted' 
tr:cr<  rcT,  might  have  been  trardated  to  fc^me  other  place  of 
^b5'dc,  to  en'oy  happinefs  there,  in  fume  fuperior  mode  of 
CM":""  r:-.    I^iit  b:i  this  as  it  may,    this  non-fubjidtion,  to, 
<ie,''.;h  was  not  owing  to  a  crea+ed   natural  incorruptibility,^ 
but  to  a  fp-cial  promile  from   Almighty  God,    that,    while 
innocent,  thry  fliould  befoprot  ick^d,  and  preferved,  as  not 
to  fee  corruption.     But,  ionocencc  bting   hift,    the  promife 
pf  immortality  became  vacated,    and  death  of  courfe  tog^ 
place  :    Only,  it  wa^  left  v,  ilh  God  to  fix  the  general  period' 
vf  life ;  \shieh  he  has  doue  with  wifdom  that  difcovers  great 
^oodncfs.  •  ^^ 


OF     THE    DEITY.  ^^7. 

6f  one  generation,  as  that  the  lucccfTion  ojf 
ahother  ihould  be  admirably  adapted  to  mani- 
fell  both  wifdoiii  and  goodncTs  in  providing  tor 
the  exillence  of  mere  life,  and  confequent  en- 
joyment, than  there  would  otherwii'e  have 
been  on  this  earth. 

It  might  aHo  be  with    a    vienv    to  promote 
morally  good  purpofes,   that  the  law  of  deatii, 
efpecially  as  to  its  general  time,  has  been  efta- 
blilTied  by  God.     It  is  not  eafy  to  conceive  of 
any  motive  more  fhikingly  adapted,  to  excite 
to   confideration,    and    fijch   a  behavior  in  life 
as  may  lay  a  jufl:  foundation  for  calmnefs  and 
ferenity  of  mind,    when  the   time  comes   thac 
we  mud  depart  out  of  this  into  another  (late* 
And  it  is,  mofl  certainly,  a  very  powerful  re- 
ftraint  from  vicious  practices,  efpecially  in  thofe 
kinds,  and  degrees,  which  naturally  tend  to  hail:en 
death,    and  bring  it  rn  before  its  proper  time* 
It  is  indeed  one  of  the  wifeft  and  bed  contri- 
vances for  the  government  of  men,  and  to  hecp 
them  within  the  reftraints  of  reafon  and  virtue4 
As  Dr.  Sherlock,  in  his  excellent  trcatife  on 
death,  exprCiTcs  it,  "  Mortality  and  deatii  are 
nccefiary  to  the  good  government  of  the  world. 
Nothins:  elfe  can  ffive  a  check  to  fome  men'? 
wickednefs,  but  either  the  fear  of  death,  orcxe-* 
cution   of  it.     Some  men  are  io  Outraiyeouflr 
wicked,  that  noticing  cnn   put  a  frop  to  them, 
and  prevent  the  irafchief  ilicy  do  in  the  world, 
but  to  cut  them  off.     This  is  the  reafon  of  ca- 
pitiU  puailhniCiU^  amoi^g  a)wn,  to  remove  tlioie 


m      THE     BENEVOLENCfi 

Out  of  the  world  who  will  be  a  plague  to  man- 
kind while  they  live  irl  it.  For  this  reafon  God 
deftroyed  the  whole  race  of  mankind  by  a  deltig^ 
of  water>  excepting  Noah,  and  his  fanrdly,  be- 
cauie  they  were  incurably  wicked;  For  this 
reafon  he  fends  plagues,  and  fannine,  and  fword^ 
to  corredl  the  exorbitant  growth  of  wickednefs^ 
to  lefleh  the  tiunaber  of  finners,  and  to  lay  rfe- 
ilraints  on  them.  And  if  the  world  be  fuch  a 
bedlam  as  it  is  under  all  thefe  reftraintSj  what 
would  it  be  were  it  filled  with  immortal  fin* 
^ers  !" 

Upon  the  \vhoie  that  has  been  faid,  in  t-ela- 
tiorl  to  natural  eril,  it  appears,  either  that  it 
€Ould  not  have  been  prevented  in  fuch  a  world 
as  our's  j  orj  that  it  is  mifcalled  evil,  being 
father  the  contrivance  of  wifdom  in  oi'der  to 
the  produdlon  of  more  good,  than  there  ether- 
wife  would  have  been*  It  is  conceded,  a  bettef 
world  than  this,  more  perfect,  and  more  power- 
fully adapted  to  make  happy,  might  be  created 
by  the  Deity  5  but  then  it  ought  to  be  remem- 
bered, fuch  a  better  world  may  be  already  onC 
of  the  links  in  the  diverfified  chain  of  exillehce^ 
The  only  proper  queltion  therefore  is,  whether 
the  making  fuch  a  world  as'this,  is  not  a  proof  of 
more  benevolence^  than  a  chafm  would  be  in 
that  part  of  the  creation,  which  it  now  occu- 
pies ?  If  f ),  imperfedt  as  it  is,  comparatively- 
fpeaking,  it  is  better  it  fhould  be,  than  hot  be. 
And,  for  fuch  an  imperfc6t  world  as  this  ought 
to  be,  in  an  indefinitely  variegated  creation,  ia 

order 


OF    THE    DEITY.  289 

drderto  its  beirtg  a  proper  part  in  the  chain  of 
exiftence,  ho  alteration,  it  may  be,  rtotwithiland- 
ing  all  the  complaints  that  have  been  made  of 
deficicnces,  redundances,  deformities,  and  cvili», 
'Could  be  made  without  damage  to  the  fyftem. 
If  in  fome  things,  abfolutely  viewed,  an  alter- 
ation for  the  better  might  be  fuppofed,  yet 
thi^  very  alteration,  confidered,  as  it  ought, to 
be,  in  its  relation  to  other  parts,  which,  as 
truly  as  thefe,  go  to  the  conllitution  of  the 
wholes  it  might  turn  out  greatly  to  its  di fad- 
vantage.  Arch  Deacon  Law,  in  his  42  Note, 
on  Arch  Bilhop  King's  ^'origin  of  evil,"  has 
well  exprefled  himfdf  upon  this  liead.  Says 
he,  "  we  may  fafely  conclude,  that  there  could 
have  been  no  partial  alteration  of  this  fyllem, 
but  for  the  Worfe,  as  far  as  we  know,  at  leaft  not 
for  the  better.  They  who  hold  tliat  there 
might  have  been  a  total  one,  that  the  whole 
fcheme  of  things  might  polTibly  have  been  al- 
tered, or  reverfed,  and  that  either  the  direct 
contrary,  or  a  quite  different  one,  would  iiavc 
been  equally,  or  more  worthy  of  God  ;  the 
men,  I  fay,  that  hold  this,  are  obliged  to  ihow 
the  poilibility  of  conceiving  of  it,  and  to  ex- 
J3lqin  the  manner  how  it  may  be,  before  we  are 
obliged  to  believe  them. — And  when  they  have 
done  this,  and  compleated  their  iyuem,  and 
made  a  total  alteration  of  things,  as  they  ima- 
gine, f )r  the  better,  they  are  at  laft  got  only  ti> 
^he  abfurdity  of  putting  this  fyllem  into  an 
lughcrclafsj  whereas,  all  the  different  clalfcs, 
N  u       .  ia " 


1^90     THE    BENEVOLENCE 

in  every  conceivable  degree  of  perfedion,  were 
iuppoled  to  be  entirely  tilled  ac  the  firft.  Wc 
iTiuft  therefore  take  things  as  they  are,  and  ar- 
gue only  from  the  prefent  nature  of  rhem,  col- 
iedlively.  I-n  which  vkw-y  we  fball  find  -n^ 
polTible  alteration  of  any  thing,  b«t  what  would 
]iroduce  greater  inconveniences-,  either  in  itfelf^ 
or  others,  to  which  it  bears  a  ftrid  relation." 
He  goes  on,  taking  occafion  to  borrow  a  fedlion 
from  Mr.  Maxweirs  general  remarks  on  Cum- 
berland, in  thefe  words.  **  The  nature  of  things-, 
in  the  natural  world,  is  foexa6i:ly  fitted  to  the 
tiatural  faculties  and  difpofitions  of  mankind^ 
that  were  any  thing  in  it  otherwife  than  it  is, 
even  in  degree,  mankind  would  be  lefs  happy, 
than  they  now  are.  Thus  the  dependence  of 
all  natural  efre6ls  upon  a  few  fimple  principles, 
is  wonderfully  advantageous  in  many  refpeds. 
The  degrees  of  all  the  fenfible  plcafures  are  ex- 
acHy  fuited  to  the  nk  of  each ;  fo  that  if  w^ 
enjoyed  any  of  them  in  a  greater  degree  we 
Ihould  be  lefs  happy  :  For  our  appetites  of  thafe 
pleafures  would,  by  that  R-icans,  be  too  ftrong 
for  our  reafon  ;  and,  as  we  are  framed,  tempt 
us  to  an  immoderate  enjoyment  of  them,  fo  as 
to  prejudice  our  bodies.  And,  where  we  en- 
jov  fomeofthem  in  lo  high  a  degi^e,  as  that 
it  is,  in  many  cafes,  very  difficult  for  the  flrong- 
dl  to  regulate  and  moderate  the  appetites  of 
thole  pleafures,  it  is  in  fuch  inflances  where  it 
was  nccefiary  to  counterpoize  fome  difadvanta- 
ges^  which  are  the  confequeaccs  gfthepurluit 


OF    THE    DEITY.  -91 

ef  thofe  plcafures.  Thus  the  plcafing  ideas, 
which  uccoinpany  the  love  of  the  fexes,  arc 
necefTiry  to  be  pofloffed  Iit  fa  liigh  a  degree^ 
to  balance  the  cares  of  nratrimony,  and  alfo  the 
pains  of  child-bearing  i*n  the  female  fex.  The* 
feme  may  be  fiiid  of  our  inteflcdual  j^leafures. 
Thus  did  we  receive  a  greater  pleafure  from  be-r 
nevolence,  floth  would  be  encouraged  by  an 
immoderate  bounty.  And  were  the  plearurc.^i 
of  our  inquiries  into- the  truth,  greater,  we  fhould 
be  too  fpeculative,  and  lefs  active.  Ir  leems 
aho  probable,  that  the  degree  of  our  intellec- 
tual capacity  is  very  well  lliited  to  our  objedls 
ef  knowledge,  and  that  had  we  a  greater  degree 
thereof,  we'lhould  be  lefs  happy.  Mt)reover, 
it  is  probdblv  lb  adapted  to  the  inward  franne 
of  our  bodies,  that  it  could  not  be  greater, 
without  either  an  alteration  in  the  lav/s  of  na- 
ture, or  in  the  laws  of  union  between  the  foul 
and  body.  Farther  ;  were  it  much  greater  than 
it  is,  our  thoughts  and  purfuits  would  be  fo 
fpiritual  and  refined,  that  we  fn-^uld.  he  taken 
too  much  off  from  lenfible  pleafurcs.  Wc 
Ihould  probably  be  coi>lciou5.  of  f)me  defefls 
er  wants  in-  our  bodily  organ?,  and  would  be 
fenfible  that  they  were  unequal  to.  f  >  great  a 
capacity,  which  would  necelTarily  be  followed 
by  uneafincfb  of  mind.  And  this  feems  to  hold 
in  the  brote-creation.  ¥ov^  mctiiinks,  lu  w  »uld 
be  f  )r  the  difadvantage  of  a  h  rfe  to  be  endow- 
ed with  the  underflanding  of  a  iran  :  Such  a.> 

uncq^uai, 


C92     THE     BENEVOLENCE 

unequal  union  miift  be  attended  vvith  continual 
difquietudcs,  and  difcontents.  As  for  otr 
pains,  they  arc  all  either  warnings  againft  bo- 
dily diforders,  or  are  fuch  as,  had  v/e  wanted 
then?,  the  laws  of  nature  remaining  as  they  are^^ 
we  iliould  cither  have  wanted  feme  pleafures  we 
now  enjoy,  or  have  pffTeffed  them  in  a  lefs  de- 
gree. Thoil-  things  in  nature  which  we  cannot 
reconcile  co  the  foregoing  opinit  n,  as  being  ig- 
n  rant  of  their  ufe,  we  have  good  reafcDj  frciTii 
analogy,  to  believe  are  really  advantageous,  and 
adapted  to  the  happinefs  of  intelligent  beings  of 
the  fydem  -,  though  we  have  not  fo  full  and 
complete  a  knowledge  of  the  entire  fyilem,  as 
to  he  able  to  point  out  their  pai:ticularities^ 
FtoiTi  thefe  obfervations  we  may  conclude,  that;, 
all  the  various  parts  of  our  fyftem  are  fo  admir^ 
rably  fuited  to  one  another,  and  the  whole  con- 
triv^i;}  ^yith  fuch  exquifite  wifdom,  that  were 
•any  thing,  in  any  part  tliereof,  h\  the  leaft 
o.Hierwife  than  it  is,  without  an  alteration  ir^ 
the-  whole,  there  would  be  a  lefs  fupi  of  hap- 
pinefs in  the  fyftem  than  there  now  is.'* 

I  have  now  iaid  all  that  I  intended  to  fay 
in  ijluuration  of  the  fupren.ely  perfed  benevo- 
lence oi"the  Deity,  as  alfo  in  foiving  the  objec- 
tions which  have  been  made  agrai nil  thii  attri- 
buie  of  his  from  the  known  ar^p^arances  m 
nature.  H(;w  far  what  I  have  ( -^eied^  may  b^ 
wcrchy  of  notice,  nu.ft  be  lyfc  Vv/ivii  tliofe  inta 
Vvh(;re'hatKis  it  may  fall,  to  judge.  If  any  lliould, 
think  die  argringis  inconclufve,  finding  them-. 

felves 


OF     THE    DEITY.  ^93 

ftlves,  at  the  fame  time,  unable  to  reconcilf 
the  manifeflations  of  Divine  goodnens  with  the 
character  of  God,  as  infinitely  benevolent,  lee 
them  not,  on  this  account,  queftim  in  their 
hearts  whether  he  is  end. wed  with  this  mod 
amiable  perfei^ion.  For  tliere  is  no  way  of  rea- 
foning,  by  which  we  can  prove  that  he  poflef- 
fes  any  perf^^ction,  but  it  rr.ay  in  the  fame 
way  be  proved,  that  he  is  fuprcmely  benevo- 
lent. Nor  would  it  be  any  thing  flrangc 
fliould  we,  wh(j  are  fo  low  an  order  in  the 
fcale  of  intelligent  beings,  be  unable  to  remove 
away  thefe  difiiculties  that  may  attend,  in  fomc 
inftanccs,  the  diiplay  of  this  Divine  attribute, 
Inftead  therefore  of  perplexing  our  own  minds, 
or  the  minds  of  others,  with  feeming  inconfif- 
tencies  in  God's  manifci't^tions  of  ];is  goodnefs, 
let  us  adore  before  him  as  a  Being  infinitely 
bene  violent  ;  patiently  waiting  for  the  coming 
day  of  revelation,  when  it  Ihall  be  m:t<ie  to  appear 
with  a  meridian  luilre,  that  noiliing  was  over- 
done in  the  conduct  of  God  towards  our  world 
but  in  harmor.y  with  \Yire  goodnefs,  accurate 
jufiice,  and  the  moft  perfed  confiilency  with 
all  thofc  moral  qualities,  which  confritutc  the 
ble/Ted  God  an  infinitely  amiable  Being. 


N        J        S, 


^ 


tl 


■&. 


